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LETTERS 


TO   THE 


REV.  EZRA  STILES  ELY,  A.  M. 


AUTHOR    OF 


A  CONTRAST 


BETWEEN 

CALVINISM  AND  HOPKINSIANISM. 
BY  JAMES  WILSON,  A.  M. 

PASTOR  OF  THE  SECOND  CONGREGATIONAL  CHURCH  IN  PROVIDENCE" 

"  He  that  is  first  in  his  own  cause  seemeth  ju3t :  But  his  neighbour 
cometh  and  searcheth  him." 

BOSTOJY: 

PUBLISHED  BY  BRADFORD  AND  READ, 
AND  BY  JOHN  BREWER,  PROVIDENCE, 

S.  Mann  &  Co.  Printers,  Providence. 
1814, 


4^ 


DISTRICT  OF  MASSACHUSETTS,  TO  WIT  * 

District  Clerk's  Office. 
******  BE   IT  REMEMBERED    that  on  th«  eighteenth  d 

*  *       November,  A   D.  one  thousand  eight  hundred  »r.d  thirteen, 

*  k-  S  £       an(j  jn  tne  thirty-eighth  vear  of  the  Independence  of  -.he  Unit- 
******       ed  States  of  America,  Bradford  and  Read  of  thf  said  dis'rict, 

have  deposited  in  this  office  the  title  of  a  book,  the  right 
whereof  they  claim  as  Proprietors,  in  the  words  following  to  wit : 

"  Letters  to  the  Rev.  Ezra  Stiles  Ely,  K  M.  Author  of  a  Contrast  be- 
tween Calvinism  and  Hopkinsianism.  By  James  Wilson  A  M  P:stor 
of  the  second  congregational  church  in  Providence  "  "  He  that  is  first  in 
his  own  cause  seemeth  just  -.  but  his  neighbour  cometh  and  searcheth  him." 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States,  intitled, 
"  An  Act  for  the  Encouragement  of  Learning  by  securing  the  Copies  of 
Maps,  Charts  and  Books,  to  the  Au'hors  and  Proprietors  of  such  Copies, 
during  the  Times  therein  mentioned  :"  and  also  to  an  Act  intitled.  "  An 
Ac,  supplementary  to  an  Act  intitled,  An  Act  for  the  Encouragement  of 
Learning  by  securing  the  Copies  of  Mips.  Charts  and  *<ooks,  to  the  Au- 
thors and  Proprietors  of  such  Copies  during  the  times  therein  mentioned  ; 
and  extending  the  Benefits  thereof  to  the  Arts  of  Designing,  Engraving 
and  Etching  Historical  and  other  Prints." 

WILLIAM  S.  SHAW, 
Clerk  of  the  District  of  Massachusetts. 


At 


LETTERS 


TO  THE 


REV.  EZRA  STILES  ELY,  A.  M. 


LETTER  I. 

SIR, 

YOUR  "  Contrast  between  Calvinism  and 
Hopkinsianism"  having  been  politely  presented  to  me, 
by  you,  through  my  valued  friend  Mr.  H — .  of  this 
town,  gratitude  and  the  usual  forms  of  civility  require 
from  me  a  suitable  acknowledgment.  How  far  the 
following  letters,  thus  publickly  addressed  to  you,  are 
a  becoming  acknowledgment,  remains  for  you  and  for 
the  publick  to  decide.  That  your  book  is  well  intend- 
ed, industriously  compiled,  curiously  arranged,  and 
contains  a  variety  of  judicious  and  interesting  observa- 
tions and  criticisms,  I  can  feel  no  hesitancy  in  openly 
acknowledging.  But  should  I  withhold  further  enco- 
miums, it  will,  no  doubt,  be  amply  gratifying  to  you„ 
to  reflect,  that  your  "  Contrast"  eulogized  by  names 
numerous,  dignified  and  venerable,  needs  no  support 
from  my  feeble  pen  and  obscure  name. 

Upon  first  looking  into  your  book,  I  was  not  a  little 
surprized,  to  discover  such  a  number  of  "Isms"  in- 
dustriously collected,  and  singularly  arranged ;  for 
happening  to  open  towards  the  latter  part  of  it,  I  be- 


4  INTRODUCTORY    LETTER. 

held  exhibited  in  as  regular  columns,  as  regiments 
drawn  up  for  a  review,  no  fewer  than  eight  of  them. 
Upon  the  right  flank  stood  Calvinism  duly  uniformed, 
and  on  the  left  Deism  in  full  dress,  proceeding  from 
right  to  left  along  the  line.     I  perceived  in  formidable 
array  stood  Hopkinsianism,  Universalism,   Arminian- 
ism,  Arianism,  Sabellianism  and  Socinianism.     Turn- 
ing next  to  the  forepart  of  your  book,  four  odier  col- 
umns appeared.     At  the  head  of  the  first  stood  the 
venerable  Calvin  himself.      The  second  was  formed 
by  his  allies  or  disciples  ;  such  as  Witsius,  Beza,  &c. 
and  supported  by  multiplied  references  to  numerous 
creeds,   confessions  and  catechisms.      The  third  was 
headed  by  Hopkins,  seated  in  "  divinity  chair,"  as 
leader  of  a  sect.     And  in  the  last  column,  as  his  sen- 
uine  disciples,  appeared  Emmons,  Spring,  Weeks,  he. 
Without  designing  to  derogate  in  any  wise  from  the 
true  merit  or  deserved  reputation  of  any  of  the  fore- 
mentioned  celebrated  reformers  and  divines,  or  from 
the  credit  of  their  respective  systems,  I  could  not  on 
reviewing  this  "  assemblage"    of  names,   creeds  and 
sectarian  "Isms"  but  regret  the  imbecile  propensity 
in  human  nature,  so  servilely  to  bow  down  to  the  dic- 
tation of  dogmatical  sect  leaders;    subjecting  them- 
selves thereby  to  oppressive  yokes,  and  to  the  egregi- 
ous folly  of  turning  from  the  pure  streams  of  scrip- 
tural instruction,   to  the  sinks  of  human  errours  and 
corruptions.      Nor  could  I  refrain  from  contrasting 
with  submission  so  abject,  the  more  noble  conduct 
of  the  Bereans,  who  judiciously  made  the  scriptures 
alone,  the  test  of  truth  and  errour. 


INTRODUCTORY    LETTER.  5 

Instead  then  of  making  Calvinism  or  Anticalvinism, 
in  whatever  shape  or  under  whatever  name  they  may 
appear,  the  test  of  what  we  are  to  believe  or  to  reject, 
wouid  it  not,  Sir,  be  more  wise  to  adopt  the  Holy 
Scriptures,  as  the  only  infallible  criterion  of  faith  and 
practice?  And  instead  of  enlisting  under  the  banner 
of  John  Calvin,  Samuel  Hopkins,  James  Arminius,  or 
of  anv  other  sectarian  chieftain  of  ancient  or  of  modern 
times,  to  become  only  the  followers  of  that  teacher, 
whose  disciples  were  first  called  christians  at  Antioch  ? 

By  classing  Hopkinsianism,  Arminianism,  and  oth- 
er "  Isms,"  in  the  ranks  of  Heresy,  you  have  thrown 
the  Gauntlet  and  invited  to  a  combat  on  controversial 
ground.  By  adducing  Calvinism  as  the  true  test  of 
christian  doctrines,  you  have  given  your  opponents  a 
decided  advantage  over  you  ;  as  they  must  all  consid- 
er the  Holy  Scriptures  to  be  the  only  true  test — and 
your  substitution  of  Calvinism  therefor,  as  an  une- 
quivocal and  very  unhappy  departure  from  orthodox 
Christianity.  Controversial  discussions  on  religious 
subjects  are  by  many  devout  persons  deplored  and  de- 
precated. That  you  judge  very  differently,  is  mani- 
fest from  your  Contrast.  And  so  far  as  respects 
simply  the  question  of  the  expediency  of  controversy 
on  religious  subjects,  you  undoubtedly  have  better 
authorities  on  your  side,  than  can  possibly  be  adduced 
against  you. 

Christ   himself  was  a   triumphant   controversialist, 
when  with  resistless  argument  he  assaiied  the  strong 
holds  of  errour  to  the  conviction  or  confusion  of  dispu- 
tatious Scribes,  Pharisees  and  Sadducees.    His  divinely 


6  INTRODUCTORY    LETTER. 

inspired  apostles,  having  "A  mouth  and  wisdom  given 
them,  which  their  adversaries  were  unable  to    gainsay 
or  resist,"  nobly  maintained  the   truths  of  the  gospel 
against  the  errours  of  the  world.     And  when  the  gross 
errours   of  Pupal    superstition  and  domination    had 
through  ages  blinded,  corrupted  and   oppressed  the 
christian  church  through  a  great  portion  of  the  world, 
the   instruments  of  reformation  were  principally  the 
efforts  of  Wickliff,  Luther,  Calvin,  Zuingle,  and  of 
other  controversial  champions.     Truth  is   never  ob- 
scured, but  brightens  beneath  the  test  of  strict  inves- 
tigation.    It  is  errour  only,  that  shrinks  from,  and  suf- 
fers by  scrutinizing  research.     Well  timed  and  well 
conducted  controversy,  hath  on  its  side  the  enhancing 
interests  of  truth,  the  example  of  illustrious  reform- 
ers, the  approving  and  prospering  sanctions  of  Divine 
Providence,  the  faithful  and  successful  efforts  of  Apos- 
tles, the  illumjpating  and  exciting  influence   of  the 
Holy  Spirit,  and  the  hallowed  example  of  that  Teach- 
er, who  in  due  time  shall  ascend  the  judgment  throne, 
and  thence  award  to  true  and  to  false  teachers,  and  to 
every  man,  according  as  his  works  shall  be.     It  is  not 
therefore  controversy  itself  that  should  be  deplored  or 
deprecated,  but  its  abuse.     It  is  the  interference  of 
party  zeal,  of  an  uncandid  disposition,  and  of  malig- 
nant passions  that  should  be  denounced.     Controver- 
sy, guided  by  knowledge,   accompanied  by  candour, 
governed  by  truth,  and  sweetened  by  love  and  good 
will,  becomes  innocent  as  the  Lamb — gentle  as  the 
Dove,   industrious  as  the  Ant,  penetrating  as  the  eye 
of  the  Eagle,  and  luminous  as  the  meridian  sun. 


CALVINISM  AND  H  OPKINSI A  NISM.       7 

Such,  sir,  should  be  the  controversy  deemed  ad- 
missible, amongst  men  professing  the  religion  of  that 
divine  master,  who  declared  that  those  who  were  not 
against  him  were  for  him,  who  never  tolerated  perse- 
cution, nor  gave  countenance  to  railing  accusations, 
and  who  never  authorized  his  disciples  to  class  all 
those  who  might  in  some  respects  not  "  follow  them  " 
as  holding  rank  only,  with  hereticks. 

On  some  particulars  of  Calvinism  and  of  Hopkin- 
sianism,  I  will  animadvert  in  my  next. 


LETTER  II. 

SIR, 

WHEN  the  elevation  and  weight  of  charac- 
ter, the  talents,  and  fervent  piety  of  ministers  denomina- 
ted Calvinists  are  duly  appreciated  :  When  the  mem- 
ories of  the  pious  dead  of  this  denomination  are  with 
veneration  recollected,  and  its  living  luminaries  duly 
respected  and  esteemed  ;  it  is  not  without  some  un- 
pleasant feelings  of  regret,  that  a  publick  avowal  of 
dissent  can  be  made,  from  some  opinions  tenaciously 
maintained  by  a  denomination  deserving  of  honour  and 
esteem.  But  where  duty  appears  imperiously  to 
command,  obedience  must  implicitly  be  yielded. 

As  preparatory  to  discussions  involving  Hopkinsian 
and  Calvinistick  principles,  I  have  here  to  observe  ; 
1st.  That  when  hereafter  Calvinism  shall  be  named  or 
implied,  no  other  doctrines  will  thereby  be  intended, 
but  only  such  as  are  comprized  within  the  appellation, 
The  five  points  of  Calvinism. 


8  CALVINISM   AND   HOPKINSIA  NISM* 

2d.  That  by  Hopkinsianism  only  will  be  meant  the 
peculiarities  of  that  system,  whereby  it  stands  distin- 
guished from  Calvinism,  and  from  the  tenets  of  other 
religious  denominations. 

And  lastly,  that  as  quotations  will  frequently  be 
made  from  your  Contrast,  I  shall,  to  save  time,  omit 
page,  chapter  and  section  :  but  when  from  other  books, 
due  reference  will  be  made  to  page  and  author. 
HOPKINSIANISM. 

"God  was  the  author,  origin  and  positive  cause  of 
u  Adams'*  sin"  (Hopkins.)  "By  immediately  acting 
"  on  the  heart  with  energy,  to  produce  the  volition, 
"  God  produces  every  sinful  act ;  and  in  this  manner, 
"  from  the  beginning  to  the  end  of  life  does  God  rep- 
"robate  every  sinner  who  is  lost."   (Emmons.) 

Unable  to  express  my  unqualified  dissent  from  this 
tenet,  in  better  terms  than  is  done  by  two  of  your 
venerable  friends,  permit  me,  Sir,  to  adopt  theirs. 

"  To  say  that  the  Spirit  from  the  Lord,  which  in- 
"  fluenced  Saul  and  others,  was  the  Holy  Ghost,  is 
"  blasphemy."  (Calvin.) 

"  To  make  God  the  author  of  sin,  is  such  dreadful 
"  blasphemy,  that  the  thought,  cannot  without  hor- 
"rour,  be  entertained  by  any  christian."  (Witsius.) 

But  this  tenet,  to  be  seen  in  all  its  unrighteous  de- 
formities, requires  that  we  follow  it  up  in  its  legitimate 
consequences.  For  in  strict  agreement  with  this  doc- 
trine, we  must  contemplate  the  Infinitely  Blessed 
God,  as  Almighty  Creator,  erasing  his  own  image 
from  the  heart  and  mind  of  Adam  and  Eve,  and  in  its 
place  inscribing  on  both  the  image  of  Satan,  in  pro- 


CALVINISM    AND    HOPKINS! ANISM.  9 

pensions  to  every  vile  eked.  We  must  view  Deity 
as  the  Sovereign  Lawgiver,  causing  rebellion  against 
his  own  authority,  by  irresistibly  exciting  the  whole 
race  of  mankind,  to  detest  his  own  laws,  character, 
and  government.  We  must  regard  Him  as  the  Fath- 
er sending  his  dearly  beloved,  and  only  begotten  Son, 
to  atone  by  a  death  inconceivably  dreadful,  for  these 
crimes,  thus  wholly  caused  by  the  Father  himself. 
And  lastly,  We  must  behold  the  Son  raised  from  the 
dead,  and  invested  with  the  character  of  the  Sovereign 
Judge,  to  sentence  to  eternal  perdition,  innumerable 
millions  of  these  necessitated  rebels,  for  refusing  to 
repent,  although  by  his  Almighty  Father  irresistibly 
excited  to  this  very  impenitence.  Gladly,  Sir,  would 
I  pause  here,  and  proceed  no  further;  but  duty,  im- 
perious duty  impels  me  forward.  Bear  with  me,  and 
be  not  offended,  when  I  observe,  that  whilst  Hopkin- 
sians,  admit  in  the  fullest  extent,  the  forementioned 
consequences  of  their  doctrines,  they  consider  the  very 
same  consequences  as  equally  inferable  from  Calvin- 
ism, as  exhibited  in  your  Contrast.  You  cannot 
surely  be  offended,  should  I  here  present  from  your 
own  book,  a  few  quotations,  which  contain  the  ground 
of  these  infered  consequences. 

CALVINISM. 

"  There  is  an  eternal  divine  determination,  which 
"  respects  all  beings,  actions  and  events."  "  Predes- 
"tination,  we  call  the  eternal  decree  of  God,  whereby 
"he  had  it  determined  by  himself,  what  he  willed  to 
4 'become  of  every  man.     For  all  are  not  created  to 

B 


10  CALVINISM    ANB     HOPKINSI AtflSM* 

"like  estate,  but  to  some  eternal  life,  and  to  some 
"eternal  damnation  was  fore  appointed.'1  "  The  de- 
"  crees  were  not  formed  in  consequence  of  any  fore- 
sight of  sin,  or  holiness  in  the  reprobate,  or  the 
"elect." 

"  All  the  confessions  of  the  reformed  churches  agree, 
"  that  the  decrees  are  executed  by  creation  and  provi- 
"  dence,  and  that  means  as  well  as  ends  are  predestin- 
"  ated."  "  God  not  only  foresaw  the  fall  of  the  first 
"  man,  and  in  him  the  ruin  of  his  posterity,  but  also 
"disposed  it  after  his  own  will."  "  The  fall  of  man 
"  proceeded  from  the  wonderous  counsel  of  God." 
"  When  we  affirm  that  God  fore  ordained  that  man 
"  should  sin  freely,  he  could  not  but  sin  freely,  unless 
"  we  would  have  the  event  not  to  answer  to  the  pre- 
"  ordination  of  God."  "  From  all  this  may  be  infer - 
"  ed  by  a  plain  consequence  that  man  could  not  but 

"  fall."  X 

From  the  preceding  positions  and  u  infer  ed  conse- 
quence "  all  genuinely  calvinistic,  it  seems  impossi- 
ble wholly  to  avoid  the  Hopkinsian  construction  of 
their  meaning,  as  signifying  the  causation  of  sin  to 
originate  in  God  only  ;  nor  will  the  following  evasive 
apology  remove  the  difficulty.  "  God's  ordaining, 
"  ordering  and  disposing  of  the  fall,  does  not,  howev- 
"er,  imply  that  he  was  the  creator  of  a  sinful  volition, 
"  or  the  efficient  agent  of  sin,  for  Adam  had  the  pow- 
"  er  to  choose  evil."  (Calvin.)  A  power  necessarily 
to  choose  evil,  but  no  power  to  refuse  it,  implied  no 
freedom  of  volition  in  Adam.  The  government  of  his 
will  was  not  in  himself,  but  in  anothef-  Being,  who,  as 


CALVINISM  AND  HOPKINSIANISM.     11 

the  efficient  or  first  cause,  governed  Adam,  as  the 
agent  or  secondary  cause  of  sin :  so  that  Hopkinsian 
ism  to  all  intents  and  purposes  results  herefrom. 

To  this  it  is  replied,  "It  is  somewhat  against  the 
"  doctrine  that  God  creates  sin,    that  the  scriptures 
"  give  us  no  account  of  God's  creating  any  being  orig- 
"  inally  unholy.      If   sin  was  ever  the  effect  of  his 
"  immediate  causation,   why  do  we  not  read  of  his 
"  creating  a  devil  outright  ?    God  made  angels,  but 
"  angels  made  themselves  devils."      "  The  Calvin- 
"  ists   maintain   that    God  can  govern  his    creatures 
"  without  doing  all  their  deeds  himself.  (Ely.)     Here 
it  should  be  observed,  that  as  sin  is  neither  a  substance 
of  any  kind,  nor  a  lr  ode  of  any  substance,  it  therefore 
is  incapable  of  being  :created  ;    and  that  as  it  consists 
in  the  transgression  of  divine  law,  so  whosoever  causes 
such  transgression,   is  the  true  and  real  author  of  the 
sin  committed,  whether  he  "does  the  deed  himself," 
or  only  "  governs  the  agent  "  who  does  it.     And  of 
this  you  seem  well  apprized,   for  you  deny  only  what 
you   term  "  immediate  causation"  of  sin   by   Deity, 
that  is,   God's  acting  the  sin  himself.     God  does  not 
-create  a  devil  outright,  (you  say)  but  he  makes  angels, 
and  then  governs  them  into  self-made  devils,  "  with- 
"  out  doiii**  all  their  deeds  himself."     As  nothing-, 
therefore,  can  be  plainer  than  that  the  Hopkinsian  in- 
ference from  Calvinism  of  the  divine  causation  of  sin, 
is  most  strictly  correct,   I  shall  pass  on  to  the  consid- 
eration of  another  subject. 

"  The  Calvinists  conceive  that  a  man  is  so  blind  in 
"his  understanding,  so  corrupted   in  his  affections. 


12  CALVINISM    AND    HOPKINSIANISjM.  t 

"and  so  completely  dead  to  all  good,  that  God  need 
"  not  exert  a  positive  influence  to  create  more  sin  in 
"  him,  in  order  to  his  reprobation.     They  would  rath- 
er say,  that  if  God  does  not  bestow  his  grace,  the 
sinner  is  already  under  the  sentence  of  condemna- 
"  tion.     If  God  does  not  sanctify  him  completely,  cor- 
ruption  will  rage,  and  reign  even  to  eternal  damna- 
tion.    When  God's  gracious  will  prevents  our  will 
"  from  having  its  course,  then  we  are  saved.     But 
"when  God  says  concerning  any  one  he  ts  joined  to 
"his  idols,  let  him  alone  ;  I  am  weary  with  repent- 
"  ing,   My  spirit  shall  ?io  longer  strive  with  him  : 
"  then  the  sinner  is  carried  along  by  the  current  of  his 
"  own   propensities,  to  the  bottomless  abyss.     Cast  a 
"  lifeless  body  into  the  water  above  the  cateract  of  Ni- 
"  agara,  you  need  not  apply  your  hand  to  propel  it 
"  down  the  precipice.     A  living  person  would  require 
"  your  aid  to  make  effectual  resistance,  and  escape  the 
"  ruin  ;  but  the  natural  course  of  the  flood  will  bear 
"  the  dead  to  the  gulf,  and  grind  them  on  the  rocky 
"  bed  to  atoms."  (Ely.) 

You  here,  sir,  exhibit  some  traits  truly  characteris- 
tic of  your  system.  You  affect  to  assign  substantial 
reasons  for  the  reprobation  of  those  whom  you  believe 
to  have  been  consigned  to  eternal  perdition,  not  in 
consequence  of  any  foresight  of  sin  in  them,  but  be- 
cause Deity  willed  it  should  be  so.  This  fundamen- 
tal principle,  that  men  are  damned,  not  because  they 
deserve  it,  but  because  independently  of  all  deserv- 
ings,  it  was  eternally  so  willed  by  the  Deity,  you  at- 
tempt to  gloss  over  and  obscure,  by  representing  .r: 


CALVINISM  AND  HOPKINSI ANISM.     13 

the  causes  of  their  destruction,  that  they  have  corrupt- 
ed affections,  are  cleaved  to  their  idols,  have  tired  the 
patience  of  their  God,  rejected  the  offers  of  grace,  and 
resisted  the  divine  Spirit,  which  will  no  longer  strive 
with  them. 

If  these  things  are  the  real  causes  of  damnation  to 
the  reprobates,  and  did  you  really  believe  them  to  be 
so,  then  the  reprobating  decree  from  all  eternity  would 
be  to  them  a  nullity,  and  in  your  mind  be  utterly  sub- 
verted, for  both  cannot  stand  together.  And  if  repro- 
bates are  actually  the  authors  of  dieir  own  corruption 
and  crimes,  most  just  would  be  their  punishment; 
and  still  much  more  deservedly  would  they  be  objects 
of  divine  wrath,  if  mercy  were  truly  extended  to  them, 
in  real  offers  of  a  possible  salvation. 

But  well  you  know,  sir,  that  although  your  system 
may  admit  of  these  things,  as  baits  upon  the  hook,  and 
as  decoys  to  the  snare,  yet  that  they  have  no  consist- 
ent connexion  with  the  system  itself;  for  all  that  it 
means  by  the  strivings  of  the  Spirit  is  only  "  That 
"  general  calling  common  to  the  wicked  ;  bv  the  out- 
"  ward  preaching  of  the  word."  (Calvin.)  That  the 
wilful  rejection  of  the  offers  of  grace  consists  in  the 
"  crime  of  the  want  of  natural  power,  to  climb  up 
"  into  the  pure  and  clear  knowledge  of  God,  by  the 
"  reading  of  the  scriptures."  (Calvin.)  That  if 
"cleaved  to  his  idols,", it  is  only  with  the  affections 
of  a  "  stone,"  preponderating  to  its  centre ;  or  as  a 
"  lifeless  body  afloat  on  the  waters  of  Niagara,  borne 
"along  by  the  natural  course  of  the  floods."  (Ely.) 
And  to  complete  the  system,  the  corruption  and  mis- 


14  CALVINISM"   AND    HOFKIN  SIANIS&T. 

conduct  of  the  miscreant  reprobates,  are  not  the  causes, 
but  only  the  means  of  their  perdition;  for  "all  the 
"  confessions  of  the  reformed  churches  agree,  that 
"  means  as  well  as  ends  are  predestinated."  (Ely.) 

Such,  sir,  is  the  candour,  the  consistency,  and  the 
undissembling  truth  of  that  system,  which  you  erect  as 
the  test  whereby  to  try  the  right  and  the  wrong  in 
other  religious  systems.     No  system  indeed  is  with- 
out its  difficulties.     But  when  the  difficulties  in  any 
system,  exhaust  every  fair  effort  of  ingenuity,   when 
they  require  artifice,  shuffling  and  evasion,  to  trans- 
form contradiction  into  consistencv  ;  and  when  after 
all,  they  still  multiply,  so  that  injustice  and  cruelty  vis- 
ibly mark  their   character,   then  surely   such   system 
should  forever  be  abandoned  ;    unless  the  last  refuge 
of  desponding  errour  should  be  deemed  an  apology 
sufficient,  viz.  To  denominate  eacti  contradictory  ten- 
et an  holy  mystery,  hidden  from  the  ungenerate  by  his 
own    "  crime  of  the  want  of  natural  power,  to  climb 
"  up  into  the  pure  and  clear  knowledge  of  them  by  the 
"  reading  of  the  scriptures."    And  surely  no  creed,  de- 
nominated christian,  can  exhibit  any  tenet  less  consist- 
ent with  truth  and  goodness,  than  that  very  pivot  on 
which  yours  turns,  viz.  that  Deity  makes  men  wicked 
by  an  indirect  influence,   in  order,   for  his  own  glory, 
to  consign  them  over  to  eternal   misery.     And  which 
implies  therein  "  such  an  act  of  flagrant  injustice,  as 
1  "we  could  scarcely  attribute  to  the  worst  of  men. 
"  He  who  leads  another  into  an  offence,  that  he  may 
"  have  a  fairer  pretence  to  punish  him  for  it,  or  brings 
"  him  into  such  circumstances,  that  he  cannot  avoid 


GRlTiqUE    CRITICISED.  15 

iC  committing  a  capital  offence,  and  then  hangs  him  for 
"  it,  is  surelv  the  most  execrable  of  mortals.*  What 
"  then  should  we  make  of  the  God  of  justice  and  mer- 
"  cy,  should  we  attribute  to  him  a  decree,  the  date  of 
"  which  is  lost  in  eternity,  by  which  he  determined  to 
"cut  off  from  the  possibility  of  salvation,  millions  of 
"  millions  of  unborn  souls,  and  leave  them  under  the 
i(  necessity  of  sinning,  by  hardening  their  hearts  against 
"  the  influences  of  his  own  grace  and  spirit.  What- 
"  ever  may  be  pretended  of  such  opinions,  it  must  be 
"  evident  to  all  who  are  not  deeply  prejudiced,  that 
"  neither  the  justice  nor  the  sovereignty  of  God  can 
*  be  magnified  by  them."  (Clarke.) 

Your  Critique  will  be  noticed  in  my  next. 


-.>  ©  •.::- 


LETTER  III. 

SIR, 

YOUR  "  Critique  "  on  a  "  discourse  in  fa- 
vour of  an  indefinite  atonement "  deserves  attention. 
Your  animadversions  on  the  ideas  of  atonement,  against 
which   you  contend,    bear  more  especially  on   two 


*  Just  such  an  "  execrable  mortal  "  acting  on  the  principle 
of  first  corrupting,  and  then  destroying,  was  the  barbarously 
brutal  executioner,  who,  having-  seized  on  the  maiden  daughter 
of  Sejanus,  (prime  minister  to  Tiberius)  to  put  her  to  death 
for  her  father's  crimes  ;  and  recollecting  that  according  to  the 
Roman  laws,  no  virgin  could  be  put  to  death  ;  in  order  to  ren- 
der her  a  legal  subject  of  punishment,  first  violated  her  chasti- 
ty, and  then  led  her  to  execution. 


16  CRITIQUE    CRITICISED. 

points ;  first,  in  respect  to  extent,  and  secondly,  as  to 
the  precise  nature.  The  heretical  sermon  extends  the 
atonement  to  all  mankind.  Your  orthodoxy  limits  it 
to  a  part  of  mankind.  The  sermon  boldly  denies  that 
Christ  "  suffered  the  pains  of  hell "  for  any  sinner. 
This  you  will  not  admit,  though  in  doubt  of  Christ's 
having  "  suffered  for  sin,  in  his  holy  soul,  after  death." 
But  you  exhibit  the  "  Great  Reformer,"  as  maintain- 
ing it.  As  I  am  unable  to  comprehend  the  precise 
nature  of  "  Christ's  descending  into  hell,  fighting  hand 
"  in  hand  with  the  power  of  the  devil,  and,  as  it  were> 
"  wrestling  hand  in  hand  with  the  armies  of  hell."  I 
therefore  must  leave  these  subjects  to  Calvin,  and  oth- 
ers who  are  able  to  comprehend  such  mysteries.  But 
as  the  scriptures  are  much  more  explicit  as  to  the  ex- 
tent of  the  benefit  of  the  Redeemers  death,  than  they 
are  as  to  his  invisible  sufferings,  I  therefore  shall  en- 
deavour to  vindicate  the  evangelical  benefits  of  his 
death  as  extending  to  all  mankind,  against  your  un- 
scriptural  limitations  of  it  to  a  part  only.  But  to 
prevent  all  mistake  as  to  terms  used,  I  have  here  to 
observe,  that  by  "  the  evangelical  benefits  of  Christ's 
death  extending  to  all  mankind,"  I  do  not  mean  actu- 
al^ eternal  salvation  to  all  ?Jien,  but,  that  through  this 
medium,  a  real  opportunity  is  afforded  to  every  man  to 
obtain  this  salvation,  and  which  nothing  can  possibly 
prevent,  but  his  own  misconduct.  The  way  being 
thus  opened,  I  now  proceed. 

Upon  the  text,  selected  as  a  theme  on  atonement,  you 
commence  your  critique ;  nor  is  your  onset  unsuccess- 
ful ;  as  it  must  be  conceded  that  1  Timothy,  iv,  10, 


CRITIQUE    CRITICISED.  ljf 

means  not  salvation  through  atonement,  but  preservation 
in  this  life  undtr  the  ruling  hand  of  divine  providence. 
But  you  are  not  equally  happy  in  your  use  of  victory. 
In  order  to  a  second  triumph,  you  concede,  for  argu- 
ments sake,  that,  in  the  above  text,  Christ  and  not  the 
Father  is  "called  the  saviour  of  all  men,  &c."  and 
triumphantly  observe,  it  "  will  not "  thence  "  follow, 
' '  that  he  actually  made  satisfaction  for  the  sins  of  all 
"  men  ;"  because,  "  if  Jesus  has  procured  a  space  for 
"  repentance,  and  the  temporay  forbearance  of  God, 
"  for  the  non-elect,  it  does  not  of  course  follow,  that 
"  he  made  an  atonement,  to  satisfy  divine  justice,  and 
"  merit  acceptance  for  every  rebel."  In  these  con- 
cessions you  have  entangled  yourself  in  difficulties^ 
perhaps  greater  than  you  were  apprized  of.  For  as 
by  "  non-elect  "  you  mean  reprobates  consigned  un- 
conditionally, -without  help  or  hope  to  sinfulness  and 
impenitence  in  time,  and  to  endless  torments  in  eter- 
nity, pray  what  consistency  is  there  in  granting  unto 
such  "  a  space  for  repentance  !"  Or  how  could  such 
space  be  procured  by  Christ's  death,  when  thereby  he 
made  no  "  atonement  to  satisfy  divine  justice  for  such 
rebels  ?"  This  bait  on  the  hook  you  vindicate,  by 
observing,  that  "  if  God  may  consistently  command 
"  men  not  elected  to  repent,  he  may  men  for  whose 
"sins  no  price  of  redemption  has  been  paid;  and  if 
"  he  is  not  willing  that  the  reprobate  should  perish, 
"  he  has  the  same  disposition,  and  is  not  willing  in  the 
"  same  sense,  that  the  unredeemed  shall  perish."  (Ely.) 
Desirous,  sir,  that  your  arguments  shall  be  tried  only 
by  truth  and  candour,  permit  me  to  ask,  what  you 


18  CRITIQUE    CRITICISED. 

mean  by  the  "men  not  elected?"  Do  you  not  by 
them  mean  the  persons  reprobated  to  sin  and  perdi- 
tion from  and  to  all  eternity  ?  And  are  not  these  the 
Very  men  who  are  unredeemed?  You  cannot  reply 
otherwise  than  in  the  affirmative.  The  men  not  elect 
ed  are  the  reprobates,  and  these  are  the  unredeemed, 
in  your  ideas  of  them  :  To  all  which  I  reply,  if  any 
such  persons  have  any  real  existence,  all  that  can  be 
said  concerning  God's  unwillingness  that  they  should 
perish,  and  concerning  any  propriety  to  command 
them  to  repent  and  believe  the  gospel,  is  far  worse 
than  high  sounding  nonsense ;  it  is  a  covering  so  thin, 
that  even  a  small  portion  of  discernment  will  perceive 
contradiction  and  deception  to  lurk  beneath. 

Elated  with  fancied  triumphs,  you  learnedly  com- 
ment  on  Heb.  n.  9,  10-  "  We  see  Jesus  who  was 
"  made  a  little  lower  than  the  angels,  for  the  suffering 
"  of  death,  that  by  the  grace  of  God  he  should  taste 
"  death  for  every  man.  For  it  became  him  in  bring- 
"  ing  many  sons  unto  glory,  to  make  the  Captain  of 
"  their  salvation  perfect  through  sufferings."  On  this 
you  observe,  that  "  the  original  contains  nothing  an- 
"  swerable  to  man  ;  and  the  eliptical  expression  should 
"  undoubtedly  be  supplied  by  son.  Christ  was  made 
"for  a  little  while,  lower  than  the  angels,  that  he  might 
"  die  for  every  so?i,  about  to  be  brought  into  glory.'" 

Permit  me,  sir,  to  confront  your  criticism,  which 
substitutes  "  every  son  "  for  "  every  man,"  with  the 
high  authority  of  Macknight  on  the  same  point,  who, 
both  in  his  literal  translation  and  in  his  commentary, 
renders  it  "every  one;"  which,  though  different  in 


CRITiqiTE    CRITICISED.  19 

phrase  from  the  common  translation,  is  equally  exten- 
sive in  meaning  ;  for  the  terms  "  every  one,"  are  more 
unlimitedly  universal  than  the  expression  "every  man." 
It  is  true,  however,  that  in  his  3d  note  he  adds,  "  As 
"  this  discourse  is  concerning  God's  bringing  many 
*'  sons  into  glory  through  the  death  of  Christ,  the 
"  phrase  may  be  supplied  on  account  of  every  son  ;" 
but  immediately  he  adds,  "  It  is  true  however,  that 
"  Christ  died  on  account  of  every  one,  in  the  largest 
"  sense  of  the  expression."  And  he  further  admits, 
that  "  the  apostle  hath  declared  in  this  passage,  "  that 
"  Jesus  was  made  for  a  little  while  less  than  angels, 
"  that  he  might  be  capable  of  dying  for  the  salvation 
u  of  mankind"  Instead  then,  sir,  of  concluding  with 
you,  that  Christ  "  undoubtedly  "  died  only  for  every 
son,  permit  me,  with  the  apostle  Paul  and  Macknight, 
to  believe  that  he  died  for  the  salvation  of  mankind, 
or  for  every  one  of  the  whole  race  of  man.  And  on 
this  construction  only,  can  the  gospel  consistently  be 
preached  to  every  creature,  tendering  sonshjp  and  glo- 
ry unto  all,  who  receiving  it,  become  thereby  obedi- 
ent unto  the  faith. 

To  notice  minutely  each  minor  remark,  or  half  di- 
gested argument  throughout  your  "  Critique,"  might 
prove  as  disagreeable  to  you,  as  it  would  be  tedious 
to  me.  Gratifying  therefore  it  is  to  discover  you  al- 
ready in  advance  to  undermine  and  assault  a  point  pre- 
eminently important.  Your  approach  you  announce 
by  declaring  that  "  the  holy  scriptures  contain  nothing 
-'  more  favourable  to  the  doctrine  of  a  general  atonc- 
"  ment,  than  the  declaration  that  Christ  is  a  propitiation 


2D  CRITIQUE    CRITICISED. 

"for  our  sins;  and  not  for  ours  only,  but  also  for  the 
"  sins  of  the  whole  world."     (1  John,  n.  2.)     Al- 
though greatly  reluctant  to  make  long  quotations,  yet 
your  commentary,  and  observations  on  this  text,  ren- 
der it  necessary  ;  nor  is  this  at  all  surprising,   for  yon 
constrain  even  St.  John  himself,  thus  to  speak  what  he 
never  intended  :  "  My  little  children,  sin  not ;  but  if 
"  any  man  should  be  tempted  and  sin,  let  him  remem- 
"  ber  to  prevent  him  from  sinking  in  despair ;  that 
*'  we  have  an  advocate  with  the  Father,  who  is  the 
*'  propitiation  for  the  sins  of  every  one  who  now  bc- 
"  lieves,  yea,   even  for  the  sins  of  the  whole  world, 
"  which  shall  at  any  future  time  believe  on  his  name." 
And  then  you  observe,  that  "  world  is  often  restricted 
"  in  this  manner,  and  Christ  has  a  spiritual  world,  in 
"  opposition  to  that  which  lieth  in  wickedness."     De- 
lighted and  instructed  by  your  inventive  ingenuity, 
permit  its  transfer  to  Romans   vm,  22,   23.     "For 
"  we  know  that  the  whole  creation  groaneth  and  tra- 
"  vaileth  in  pain  together  until  now :  And  not  only 
"  they,  but  ourselves  also,  who  have  the  first  fruits  of 
'•  the  spirit,  even  we  ourselves,  groan  within  ourselves, 
"  waiting  for  the  adoption,  namely,  the  redemption  of 
"  the  body."     Taught  by  your  commentitious  expo- 
sition, we  may  now  fancy  St.  Paul  thus  speaking; 
"  For  we  believers  who  have  the  first  fruits  of  the 
e<  spirit,  do  groan  within  ourselves,  waiting  for  the  re- 
"  demption  of  the  body,  yea,  and  the  whole  creatior 
"  iivhich  shall  at  any  future  time1  have  the  first  fruits 
*'  of  the  spirit;  they  shall  also  like  us  groan  for  the  re- 
*'  demption  of  the  body  ;  but  the  present  whole  cre&\ 


GRITIQJJE    CRITICISED.  21 

"  Hon  being  wicked,  never  groans  for  any  deliverance ; 
"  and  whole  creation  is  often  restricted  in  this  man- 
"  ner,  because  Christ  has  a  spiritual  whole  creation,  in 
"  opposition  to  this  which  lieth  in  wickedness."  Thus, 
sir,  your  manner  of  exposition  is  so  very  accommoda- 
ting, that  by  it  the  scriptures  may  be  made  to  mean 
any  thing,  every  thing,  or  nothing,  as  may  best  suit 
the  purpose  of  the  expositor. 

You  next  proceed,  "  If,  however,  as  some  suppose, 
"  John  addressed  Jewish  christians  by  the  whole  world, 
"  he  might  have  intended  believers  of  all  nations,  or 
"of  the  gentiles;  for  the  inhabitants  of  the  Ro?nan 
"  empire,  and  the  uncircumcised,  generally,  were  de- 
nominated the  whole  world,  Luke  n,  iv.  Upon 
"these  principles  may  be  explained  (1  John,  iv,  14, 
"  We  have  seen  and  do  testify  that  the  Father  sent 
"  the  Son  to  be  the  Saviour  of  the  world,")  and  all 
"  similar  passages  which  speak  of  God's  loving  the 
"  world,  and  of  Christ's  being  the  saviour  of  the 
"world."  All  that  is  here  said  amounts  to  nothing 
in  respect  to  argument,  because  it  is  built  upon  two 
idle  suppositions ;  1st,  "  If,  as  some  suppose,  John 
addressed  Jewish  believers,"  then  2dly,  "by  the 
whole  world  he  might  have  intended  believers  of  all 
nations,  or  of  the  gentiles."  Answer  1st.  If  St.  John 
did  not  address  exclusively  Jewish  believers,  and  no 
one  knows  that  he  did,  then,  2dly,  He  might  not,  by 
whole  world,  have  meant  gentile  believers.  That  St. 
John  wrote  to  believers  is  certain  beyond  all  contro- 
versy, and  as  he  contrasted  whole  world  against  be- 
lievers, he  could  only  have  meant    thereby  imbeliev* 


22  CRITIQUE    CRITICISED. 

ers.  To  suppose  otherwise  makes  but  tautological 
nonsense  of  the  apostle's  doctrine ;  for  it  would  amount 
to  this,  viz.  "Christ  was  a  propitiation  for  believers' 
sins,  and  not  for  believers''  sins  only,  but  for  all  be* 
lievers''  sins." 

However  inconclusive  you  are,  sir,  in  respect  to  ar- 
gument, yet  you  appear  to  excel  most  other  men  in 
facility  of  discovery  :  for  you  seem  to  have  ascertain- 
ed that  Roman  Empire,  and  gentile  christians,  are 
scripturally  implied  in  the  terms,  The  whole  world. 
Had  this  important  discovery  been  made  only  three 
centuries  ago,  what  a  new  train  of  arguments  might  it 
have  furnished,  in  vindication  of  the  highest  claims  of 
the  Papal  Hierarchy,  over  the  christian  whole  world. 
The  discoverer  must,  as  his  due  reward,  undoubtedly 
have  obtained  a  Cardinal's  hat ;  whilst  the  reformers, 
Luther  and  Calvin,  must  have  had  to  encounter  a  new 
host  of  difficulties. 

It  is  not  indeed,  at  all  surprising,  that  you  should 
exert  all  your  ingenuity,  and  exhaust  all  your  resour- 
ces of  argument,  to  restrict,  if  possible,  the  meaning 
of  world,  and  whole  world  to  believers  only ;  because 
you  perceive  andjeel,  that  if  unbelievers  in  opposition 
to  believers  are  thereby  scripturally  meant,  your  side 
of  the  question  is  irretrievably  lost ;  a  general  or  uni- 
versal atonement  is  pioved  beyond  all  dispute,  and 
your  sense  of  a  particular  Election,  shaken  to  its  very 
foundation.  The  ill  success  attending  the  arguments 
you  adduce,  amount,  at  least,  to  a  negative*  proof  of 
fallacy  upon  your  side  of  the  question.  Permit  me 
now  sir,  to  adduce  some  positive  and  conclusive  proofs. 


CRITIQUE    CRITICISED.'  23 

The  term  world  hath  various  significations,  which 
have  no  manner  of  connexion  with  the  subject  debat- 
ed ;  such  as  the  terraqueous  globe  ;  the  globe  and  all 
its  appendages,  and  inhabitants  of  every  species  :  And 
that  portion  of  mankind  subject  to  Roman  taxation  at 
Christ's  birth.  The  import  of  world  and  whole  world 
as  now  debated,  refers  to  mankind  in  two  senses.  It 
refers  to  numbers  and  moral  character.  This  is  ex- 
emplified in  Romans  in,  19  :  "  What  things  soever 
"  the  law  saith,  it  saith  to  them  who  are  under  the 
"  lav/  :  that  every  mouth  may  be  stopped,  and  all  the 
"  world  may  become  guilty  before  God."  Here  nu- 
merically, it  means  the  whole,  not  a  part  of  mankind  ; 
and  morally,  it  signifies  not  a  good,  but  a  bad  state  of 
men.  It  should,  however,  here  be  observed,  that 
with  respect  to  numbers,  we  differ  much  less  than  we 
do  with  respect  to  moral  character ;  because  we  both 
admit,  that  the  whole  world,  and  all  the  world,  some- 
times comprehend  all  mankind,  and  at  other  times  on- 
ly a  part  of  the  human  race.  But  with  respect  to 
character  we  greatly  disagree.  On  one  side  it  is  con- 
tended, that  world  morally  considered,  is  invariably 
contrasted  with  a  state  of  submission  to  God,  and  is 
used  consequently  as  implying  only,  alienation  from, 
and  opposition  to  God  and  his  church.  And  on  the 
other  side  you  assert,  "that  world  and  whole  world, 
"  are  often  so  restricted  as  to  mean  Christ's  spiritual 
"  world,  in  opposition  to  the  world  that  lieth  in  wick- 
"  edness;"  but  a  single  proof  capable  of  enduring  ex- 
amination, you  have  no  where  adduced. 


24)  CRITIQUE    CRITICISE*. 

Proofs  positive  against  your  assertions,  and  stamped 
with  evidence  of  divine  authority,  I  shall  novv  offer ; 
and  to  accommodate  your  taste,  I  will  present  them  in 
the  form  of  Contrasts. 

contrast  1. 
The  world  against  Christ  and  his  church :  "  If  the 
"  world  hate  you,  ye  know  it  hated  me  before  it  hated 
'•'•you:  If  ye  were  of  the  world,  the  world  would  love 
"  its  own,  but  because  ye  are  not  of  the  world  :  but 
"  I  have  chosen  you  out  of  the  world,  therefore  the 
"world  hateth  you."  (Christ.) 

contrast  2„ 
The  wrorld  at  enmity  with  God ;  "  Know  ye  not 
that  the  Friendship  of  the  world  is  enmity  with 
God  ?"  (James.)  "  We  know  that  we  are  ©f  God, 
"and  the  whole  world  lieth  in  wickedness."  (John.) 
"  Exposition,  "  Here  the  world  signifies  not  the  ma- 
"  terial  fabrick  of  the  world,  but  the  wicked  men  of 
"  the  world ;  wherefore  the  whole  world  denotes  all 
"  the  idolators,  infidels,  and  wicked  men  of  the 
'«  world."  (Macknight.) 

CONTRAST  3. 

The  world  averse  to  the  Holy  Spirit,  and  to  the 
dispositions,  consolations,  and  pursuits  of  real  chris- 
tians. "  I  will  pray  the  Father,  and  he  shall  give  you 
"  another  comforter,  that  he  may  abide  with  you  for- 
"  ever.  Even  the  Spirit  of  Truth,  whom  the  world 
"  cannot  receive,  because  it  seeth  him  not,  neither 
"  knoweth  him."  (Christ.)  Explanation,  "  The  world 
"being  blinded  with  sensuality,  can  neither  discern 


(< 


CRITIQJJE    CRITICISED.  25 

u  the  operations  of  the  Spirit,  nor  partake  of  his  joys." 
"(Macknight.)  "  Be  not  conformed  to  this  world, 
"  but  be  ye  transformed  in  the  renewing  of  your 
"  mind."  "  The  world  is  crucified  unto  me,  and  I 
"unto  the  world."  (Paul.) 

CONTRAST   4. 

Christians.  The  whole  world. 

"  We  know  that  we  are  of    "  And   the    whole   world 
God."  lieth  in  wickedness." 

1  John,  v.  19. 
"  He  is  a  propitiation  for     "  And  not  for  ours  only, 
our  sins."  but  also  for  the  sins  of  the 

whole  world." 
1  John,  ii.  2. 

As  you  appear,  sir,  to  be  endued  with  an  exquisite 
discernment  of  the  essence  of  doctrines,  when  exhibit- 
ed in  the  form  of  Contrasts,  I  shall  not  further  press 
this  subject  of  the  whole  world  in  wickedness:  but 
proceed  duly  to  notice  your  observations  and  reason- 
ing, on  2  Peter,  n.  1. 

"  Even  denying  the  Lord  that  bought  them  :"  on 
this  you  observe,  that  "  The  word  rendered  bought, 
u  is  never  used  as  synonymous  with  atonement  or 
"propitiation  ;  but  is  derived  from  a  word  which  sig- 
"  nifies  simply  to  procure  to  one's  self.  The  persons 
"  said  to  be  bought,  were  procured  as  any  thing  is 
"  obtained,  either  by  exchange  or  purchase  at  a  mark- 
"  et  place.  Should  you  procure  to  yourself  an  ox  at 
"  the  market,  you  might  pay  a  price  for  him,  but  it 
"  would  not  be  a  price  of  redemption.  Should  you 
"  procure  a  fading  for  your  guests,  you  would  not 

D 


26  CRITIGJJE    CRITICISED. 

4 'say,  you  had  made  an  atonement,  or  reconciliation, 
"ora  propitiation  for  it  to  the  man  of  the  stall.     Nei- 
ther may  you  say,   that  atonement  was  made  for 
"  these  persons  who  were  bought  and  denied  their 
"  master."      You    add,    u  The   false   teachers    who 
"  brought  in  damnable  heresies,  are  said  to  have  deni- 
"  ed  the  Lord,  who  procured  them  to  himself,  or  set 
"  them  apart  as  his  teachers.      In  this  sense,  many, 
"  who  are   bought  of  the  Lord,  being  put  into  the 
"  ministry   of  reconciliation,   deny  the    Lord  Jesus, 
"  whom  they  should  preach,  and  the  true  doctrines  of 
"  the  atonement,  which  is  the  foundation  of  the  gospel 
u  system." 

Whatever  mystical  meanings  may  attach  to  your 
very  odd  similes,  of  the  "  Ox  bought  in  the  market," 
and  "  the  fading  procured  from  the  man  of  the  staH," 
whether  one  is  designed  as  an  emblem  of  a  heretical 
minister  "  procured,"  as  a  fit  subject  to  roast  in  the 
fire  of  the  Inquisition;  and  the  other  of  one  "  bought," 
as  a  victim  to  be  offered  up  in  fire  eternal,  under  the 
absolute  decree  of  unconditional  reprobation,  are  par- 
ticulars, with  which,  from  their  delicacy,  I  wish  not 
to  intermeddle. 

You  appear,  sir,  to  think  very  diminutively  of  the 
original  word  rendered  bought  in  the  new  testament. 
You  assert  it  is  never  used  as  synonymous  with  a- 
tonement,  &c.  You  define  it  to  signifiy  to  procure 
to  one's  self;  this  may  be  done  by  a  price,  but  not 
by  a  price  of  redemption.  You  admit  it  to  be  fit  for 
market  use,  and  as  very  appropriate  to  false  teachers, 
who  are  procured,  but  not  redeemed,  &c.     But  in  so 


CRITIQUE    CRITICISED.  27 

doing,  you  seem  not  to  have  been  aware,  that  the  o- 
riginal  words,  rendered  by  the  translators  purchased, 
obtained  and  bought,  are  frequently  used  by  the  in- 
spired writers,  as  signifying  redemption.  For  proof 
of  this  assertion,  I  here  refer  you  to  the  following  crit- 
icisms, from  the  pen  of  a  learned  friend,  standing  offi- 
cially high  in  literary  institutions. 

"  The  Greek  term,  which  in  Acts  xx,  28,  is  ren- 
t£  dered  purchased,  is  the  same  as  that,  which,  though 
"  changed  into  another  form,  is  rendered  purchased 
"  possession,  in  Ephesians  i,  14 — rendered  peculiar, 
"  in  1  Peter,  n,  9 — to  obtain,  in  1  Thessalonians,  v, 
"  9 — and  to  the  obtaining,  in  2  Thessalonians,  n,  14. 
"  These  two  last  cases,  I  apprehend,  suggest  the  orig- 
"  inal,  literal  signification  of  the  term  ;  and  hence,  as 
"a  substantive,  it  signifies  an  acquisition  or  a  pur- 
"  chase.  Instead  therefore,  of  a  peculiar  people,  as  in 
t:  Peter,  a  literal  translator  would  say,  a  people  for  ac- 
"  quisition  or  purchase  ;  and  instead  of  purchased  pos- 
"  session,  as  in  Ephesians,  such  a  translator  would  say. 
"  the  purchase  or  the  acquisition.  This  purchase,  or 
"  acquisition,  or  people  for  acquisition,  is  undoubted- 
"  ly  the  people  of  God,  the  Church ;  and  this  the  text 
ci  says,  he  has  purchased,  or  obtained,  or  acquired 
"  with  his  own  blood.  This  term  is  different  from 
"  the  term  rendered  bought,  in  1  Corinthians,  vi,  20, 
"  and  viii,  23  ;  and  likewise  in  2  Peter,  n,  1.  This 
Ci  last  literally  signifies  to  buy,  though  in  Revelation 
"  v,  9,  and  xiv,  3,  4,  it  is  rendered  redeemed.  In 
"  these  last  cases,  a  literal  translator  would  say  bought 
"  or  purc/iased,  instead  of  redeemed;  though  in  both 


28  CRITIQUE     CRITICISED. 

"  cases  the  idea  would  probably  be  the  same."     Had 
you,  sir,  but  duly  attended  to  these  several  scriptures, 
which,  though  not  literally  expressing  atonement,  pro- 
pitiation, or  redemption,  yet  incontrovertibly  were  so 
used  by  inspired    writers,  you  probably  would  not 
have  debased  your  subject  with  such  low   and  unbe- 
coming language  and  comparisons,  as  those  of  the  ox 
and  the  market,   or  the  fading,   and  the  man  of  the 
stall;  especially  when  attempting  to  explain  a  pur- 
chase made  by  the  blood  of  the  Son  of  God.     And 
would  you  but  candidly  compare  1  Corinthians,  v, 
19,  20 — viii,  23,  with  2  Peter,  n,  1,  you  probably 
might  obtain  edifying  instruction  therefrom.     Suffer 
me  to  insert  them  for  your  perusal.     "  Ye  are  not 
"  your  own  ;  for  ye  are   bought  with  a  price ;  there - 
•'  fore  glorify  God  in  your  body,   and  in  your    spirit, 
"  which  are  God's."     "  Ye  are  bought  with  a  price." 
"Even  denying  the  Lord  that  bought  them." 

It  was,  perhaps,  the  discovery  of  some  difficulty 
from  this  quarter,   that  induced  you  to  endeavour  to 
open  a  way  of  retreat,  by  so  explaining  in  the  latter 
text,  "  Lord"  as  "  To  denote  the  Father,  in  distinc- 
tion from  Jesus,  the  God-man,  Mediator."     But  were 
even  this  for  argument  sake  admitted,  you  would  gain 
nothing  thereby  ;  because  in  this  case,   the  price  paid 
by  the  Father,  is  the  sacrifice,  or  offering  up  of  his 
own  Son,  even  Christ,  the  Lamb  of  God,  who  taketh 
away  the  sin   of  the  world.     Your  retreat  being  thus 
cut  off,   should   induce  you  carefully  to  examine  into 
the  true  reason  of  your  failure,  in  your  denial  of  atone- 
ment for  all  mankind.     If  the  cause  which  you  advo- 


ORIGINAL    SIN.  29 

cate  is  a  good  one,  it  will  not  be  difficult  to  maintain 
it.  If  it  is  otherwise,  you  not  only  cannot  defend  it, 
but  you  justly  will  incur  that  censure,  which  you 
with  no  sparing  hand  deal  out  to  others ;  for  if  Christ 
in  dying,  became  a  ransom  or  propitiation  for  all  man- 
kind; your  pertinacious  denial  of  it,  is,  according  to 
your  own  meaning  of  the  term  heresy ',  of  no  small 
magnitude. 

Original  sin,  will  be  noticed  in  my  next. 


LETTER  IV. 

SIR, 

IN  your  note,  page  80th,  you  thus  remark 
on  the  difference  of  sentiment  between  the  Calvinists 
and  Hopkinsians,  with  respect  to  the  "  nature  of  the 
"Jail,  and  its  consequences."  "The  former  say,  Sin- 
"  ners,  you  are  infected  with  original  sin,  as  well  as 
"  guilty  of  actual  transgression.  You  are  weak  as 
"  well  as  wicked;  having  neither  the  power,  nor  the 
{<  disposition  to  please  God.  Still  you  are  bound  to 
"  obey  God,  because  he  commands  obedience ;  and  it 
"  is  your  crime,  as  well  as  your  misery,  that  you  are 
"  ruined,  in  body,  soul  and  spirit.  If  God  do  not 
"  make  you  alive,  in  all  your  powers,  from  the  dead,, 
"you  must  be  damned."  (Calvinism.) 

"  The  latter  say,  Sinners  you  need  not  lament  orig- 
u  inal  sin:  repent  of  your  own  sins;  for  you  are  per- 
"  fectlv  able  to  repent  and  keep  the  whole  law.     You 


30  ORIGINAL    SIN. 

"see,  then,  how, rebellious  you  are!  So  much  you 
"  have  sinned,  as  you  have  deviated  from  perfect  obe- 
"dience.  Now  if  God  do  not  make  you  willing  to 
"do  what  you  are  able,  you  perish."  (Hopkinsian- 
ism.) 

To  vindicate  truth,  thus  tortured  betwixt  two  dom- 
inant errours,  shall  be  the  effort  of  the  present  letter. 

Original  sin  and  its  qff'-sQt  depravity,  whether  total 
or  general,  are,  in  respect  to  the  holy  scriptures,  terms 
of  exotic  kind :  but  indigenous  to  creeds,  confessions 
and  catechisms,  where  they  flourish  luxuriantly  as  in 
native  clime  and  soil. 

Whatever  propriety  may  attach  to  these  terms  con- 
sidered  simply  in  themselves,  yet,  such  is  the  manner 
in  which  they  have  been  hackneyed  in  subserviency 
to  mistaken  and  interested  views  of  contending  parties,, 
that  they  are  become  calculated  to  mislead  the  under- 
standing,  and  impose  upon  the  judgment  of  inquirers 
after  truth.     For  by  appealing  to  long  imbibed  preju- 
dices,  rousing  up  dormant  passions,   and  calling  into 
action  an  accustomed  train  of  associated  ideas,  the 
mind  becomes  but  too  often  utterly  disqualified  for  a 
candid,  sedate,  impartial  and  patient  investigation  of  a 
darling  idol,  or  detested  heresy.     Divesting  ourselves, 
then,  as  far  as  possible  from  all  prediction  for  what 
Calvin,  Arminius,  or  Hopkins  may   have  taught  on 
these  subjects,  let  us  only  honestly  endeavour  to  seek 
truth  and  detect  errour,    under  whatever   shape  of 
name  either  may  appear. 

Original  sin  correctly  defined  and  understood,  as 
rcfering  to  mankind,  implies  only  the  transgression  of 


ORIGINAL    SIN.  31 

our  first  Parents  when  in  the  garden  of  Eden ;  and 
any  other  explanation  of  it  is  but  absurdity  and  con- 
tradiction. It  is,  however,  often  so  defined  as  to  con- 
found it  with  its  supposed  consequence,  depravity. 
What  the  true  signification  of  depravity  is,  and  from 
what  real  source  derived,  will  become  distinct  subjects 
of  future  consideration :  but  in  this  place  we  are  to 
scrutinize  the  first  sin  of  our  first  parents,  and  to  en- 
deavour to  trace  its  real  consequences.  The  account 
given  us  by  inspiration  of  the  condition  of  Adam  and 
Eve  before  transgression,  is  plain  and  concise.  They 
were  formed  in  the  likeness,  and  bore  the  image  of 
their  Creator.  The  resemblance  was  intellectual  and 
moral.  Man  possesed  of  *perception,  reason,  under- 
standing and  memory,  together  with  the  other  append- 
ages of  mentality  ;  bore  resemblance  to  the  Eternal 
and  Uncreated  mind  which  willed  the  universe  into 
existence.  And  as  the  ever  blessed  Jehovah  was  infi- 
nitely holy,  just,  good,  true  and  merciful ;  so  Adam 
was  both  finitely  and  mutably,  holy,  just,  good,  true 
and  merciful.  He  was  innocent  and  righteous,  but  all 
his  perfection  excluded  not  peccability.  Liable  to 
temptation,  he  also  was  liable  to  fall  thereby ;  and  for 
aught  we  know,  fell  by  the  very  first  that  assailed  him. 
Exalted  ideas  of  Adam's  primeval  perfection,  sur- 
passing all  credibility,  have  been  imagined  and  assert- 
ed by  multitudes.  The  love  of  the  marvellous,  has 
endued  his  body  with  immortality ;  his  mind  with  a 
vigour  inconceivably  transcending  that  of  any  of  his 
posterity ;  and  his  moral  affections  with  a  rectitude 
surpassing  all  his  descendants  in  their  highest  attain- 


32  ORIGINAL    SIN-. 

ments  of  grace  and  holiness.  Even  an  Emmons  hath 
for  firmness  of  integrity,  placed  Adam  on  a  par  with 
Christ,  and  so  exalted  his  fidelity  of  holy  love,  that 
nothing  short  of  almighty  power  itself,  was  able,  in 
aid  of  Satan  and  Eve,  to  bow  his  reluctant  will  into 
rebellion;  for  "The  first  Adam  was  as  totally  dis- 
"  posed  to  resist  the  devil  in  paradise,  as  the  second 
"  Adam  was  to  resist  him  in  the  wilderness.  They 
"  were  both  perfectly  holy;  and  being  perfectly  holy, 
"  they  both  stood  superiour  to  all  external  temptations. 
"  It  is  in  vain  to  attempt  to  account  for  the  sin  of  the 
"  first  man,  by  the  instrumentality  of  second  causes. 
"  And  until  we  are  willing  to  admit  the  interposition 
"  of  the  supreme  first  cause,  we  must  be  content  to 
"  consider  the  fall  of  Adam,  as  an  unfathomable  mys- 
"  tery."  (Emmons.) 

Immortality  constituted  no  inherent  quality  of  the 
bodies  of  our  first  parents,  and  was  attainable  to  them 
only  through  access  to  the  tree  of  life.*  The  cir- 
cumstance of  Adam's  having  given  names  to  the  dif- 
ferent creatures,  expressive  of  some  characteristick 
quality  in  each,  indicates  either  intuitive  or  inspired 
discernment;  but  whether  intuitive  or  inspired,  no 
man  can  certainly  decide ;  neither  can  it  be  proved 
that  the  general  qualities  of  creatures  were  ever  so  well 


*  Whatever  corjwrtal  energies  or  excellencies  might  origin- 
inally  have  appertained  to  man  ;  yet  he  was  excelled  in  some 
respects,  by  many  of  the  inferior  creatures ;  by  some  in 
strength,  by  others  in  speed,  and  by  myriads  in  loftiness  of 
flight  on  rap  d  wings, 


ORIGINAL    SIN.  .3.3 

understood  by  him  as  by  a  Buffon,  or  of  plants,  as  by 
a  Linneus.  Newton  probably  far  excelled  him  in  as- 
tronomical knowledge  and  calculation  ;  whilst  an  Her- 
schel  discovered  in  the  confused  and  faint  glimmer- 
ings of  the  milky  way,  suns  and  systems  unthought 
of  by  his  first  great  ancestor.  As  to  moral  goodness, 
Adam's  recorded  works  discover  but  small  evidence 
of  proficiency  in  righteousness.  If  affirmed  of  him 
that  he  was  created  in  the  image  of  God,  a  new  crea- 
tion in  the  same  image  is  affirmed  of  all  his  be- 
lieving descendants.  If  very  good  or  perfect,  perfec- 
tion is  as  divinely  affirmed  of  Job  and  Noah.  Enoch, 
the  seventh  descendant  from  Adam,  far  excelled  him 
in  righteousness,  stemming  through  centuries,  with 
approved  fidelity,  the  torrent  of  surrounding  iniquity. 
Abraham,  Joseph,  Daniel  and  his  tried  companions, 
as  well  as  multitudes  in  succeeding  ages,  when  tested 
with  the  sharpest  trials  and  sorest  temptations,  have 
often  more  nobly  endured  them  than  did  their  frail 
first  parents.  In  the  view  of  Adam  and  Eve  was 
placed  the  tree  of  knowledge  of  good  and  evil.  But 
its  fruit  was  prohibited  by  divine  injunction.  Satan, 
in  the  serpent,  ensnares  Eve.  She  having  eaten,  so- 
licits him  to  partake  the  forbidden  repast.  Yielding 
to  insinuating  persuasion,  he  adventures,  and  both  are 
puined. 

Here,  and  here  only  was  original  sin.  Its  operation 
on  Eve  is  obvious ;  exciting  in  her  credulity  towards 
the  tempter ;  distrust  of,  and  disobedience  towards 
God,  and  a  disposition  to  seek  the  seduction  of  Adam 
to  share  with  her  in  imaginary  bliss  of  forbidden  wis- 


34  ORIGINAL    SIN. 

dom.     Iii  Adam  it  operated  faral  complaisance  to- 
wards the  temptress  ;  and  daring  rebellion  against  his 
Creator*      Of  these  transgressions,   three  individuals 
only  were  "guilty.     Satan,  as  the  original  instigator, 
subtle  seducer,  and  vile  corruptor  of  human  innocen- 
cy.    For  the  Jirst  and  original  cause  or  author  of  sin, 
is  inevitably  ever  the  deepest  partaker  in  the  guilt. 
But  as  he  only  tempted,  but  could  not  compel  the 
will,  the  government  and  exercise  of  which  was  in 
Adam  and  Eve  themselves,  therefore  their  yielding- 
consent,  though  able  to  have  withholden  it,  rendered 
them  personally  and  justly  responsible  for  self  corrup- 
tion.    As  Satan's  guilt  was  not  transferable  to  any 
other  being,   but  was  unalienably  his  own  ;  so  Eve's 
could  not  devolve  by  imputation  upon  Adam  ;  and  in 
like  manner  his  sin,  as  to  personal  demerit,  subjecting 
the  offender  to  the  righteous  retribution  of  the  judg- 
ment day,  was  incapable  of  involving  any  but  himself. 
But  although  the  second  death,   or  the  destruction  of 
soul  and  body,  is  and  will  be  inflicted  only,  for  obsti- 
nate personal  transgression,   yet  many  and  great  tem- 
poral calamities  are  entailed  by  Adam  upon  all  his 
posterity.     The  consequences  of  the  apostacy  of  our 
first  parents  to  themselves  and  to  their  descendants, 
we  are  now  to  trace.     These  consequences  are  of  two 
kinds.     One  which  is  averted  through  redemption ; 
and  another  which  now  impends  over  us  and  all  our 
race. 

The  former  is  thus  expressed  : 

Far  from  th'  Almighty  be  it  so  to  do, 

To  damn  mankind  for  crimes  they  never  knew  ; 


ORIGINAL     SIN.  3$ 

Had  mercy  ne'er  through  Christ  for  us  appeared, 
We  ne'er  for  Heav'n  had  hoped,  nor  Hell  had  feared. 
As  was  the  crime,  the  punishment  had  been, 
In  Adam  sinned,  in  him  cut  off  1  we'en  ; 
Nipt  in  ihe  bud,  had  ne'er  existence  known, 
Whilst  justly  had  died  our  ancestors  alone. 

Upon  this  interesting  subject,  Macknight  thus  ju- 
diciously comments.  "  Sin  entered  through  the  diso- 
"  bedience  of  our  first  parents,  whereby  they  become 
"  liable  to  immediate  death ;  and  if  God  had  executed 
"  this  threatening,  the  species  would  have  ended  in 
"  them.  But  because  in  due  time  his  Son  was  to 
"  make  atonement  for  the  sin  of  men,  God  in  the 
"  prospect  of  that  great  act  of  obedience  suffered  Ad- 
"  am  and  Eve  to  live  and  propagate  their  kind ;  and 
"  granted  them  a  new  trial  under  a  covenant,  better 
*'  suited  to  their  condition  than  the  former;  in  order 
iC  that  if  they  behaved  properly  during  their  probation, 
"  he  might  raise  them  to  a  better  life  than  that  which 
"  they  had  forfeited.'' 

The  unaverted  and  impending  consequences  involve 
all  those  inflicted  evils  upon  Adam,  Eve  and  their 
posterity,  whereby  the  divine  displeasure  is  signally 
displayed  against  the  apostacy  in  Eden.  Such  as  ex- 
pulsion from  that  seat  of  felicity— Exclusion  from  the 
tree  of  life,  and  consequent  mortality  to  them,  and  to 
all  their  descendants.  The  allotment  of  sorrow,  toil 
and  sweat  to  mankind,  through  means  of  a  soil  and 
clime  accursed.  And  to  womankind,  the  predicted 
anguish  in  her  allotted  hour  of  parturition. 


36  ORIGINAL    SIX. 

That  our  first  parents  suffered  personal  depravation 
by  their  transgression,  must  be  admitted  without  con- 
troversy. For  it  is  the  very  nature  of  transgression  to 
debase  and  demoralize.  Adam  evinced  his  fallen  con- 
dition, by  his  sullen  disingenuity  in  attempting  to  cast 
the  odium  of  his  offence  on  Eve  and  his  Creator. 
Eve  discovered  her  fallen  character  by  a  similar  arti- 
fice. And  both  evinced  debasement  by  stupid  flight 
and  guilty  shame.  But  from  this  depravation  and 
guilt,  the  promise  of  the  woman's  seed  opened  a  gra- 
cious door  of  deliverance,  on  their  personal  faith  and 
repentance.  Unspeakably  interesting  is  this  view  of 
the  subject.  It  unfolds  three  distinct  conditions  of 
our  first  parents.  The  first,  was  that  of  innocency 
and  capacity  of  righteousness  by  law.  The  second, 
was  that  of  guilt  and  unavoidable  condemnation  and 
misery.  And  the  third,  was  that  of  grace  and  salva- 
tion, by  faith,  through  a  Mediator.  The  first  was  a 
good  condition.  The  second  unspeakably  evil ;  but 
the  third  was  life  from  the  dead,  and  a  condition 
greatly  to  be  prefered  to  the  former:  because,  al- 
though "  In  this  new  covenant  the  obligation  of  the 
law  written  on  the  heart  was  continued,"  yet  it  was 
not  on  an  undeviating  obeelience  thereunto,  that  salva- 
tion depended  ;  but  on  the  obedience  of  faith,  procur- 
ing remission  of  sins,  through  the  Mediator  of  this 
new  covenant.  And  here  it  is  of  great  importance  to 
observe,  that  Adam's  posterity  were  all  begotten  and 
born,  not  under  the  first  covenant,  but  under  the  far 
greater  advantages  and  obligations  of  this  new  and 
gracious  covenant.     If  born  under  the  first  covenant. 


ORIGINAL    SIN.  37 

their  condition  would  have  been  wholly  different  from 
what  it  now  is.  If  born  before  the  transgression, 
perfect  undeviating  conformity  to  law  would  have 
been  indispensable  in  order  to  eternal  life  and  happi- 
ness. The  tree  of  knowledge  of  good  and  evil  would 
have  remained  as  a  test  of  integrity  to  each  individual. 
Ability  of  perfect  obedience  would  have  been  confer- 
ed  upon  each.  When  the  term  of  probation  was  ful- 
filled, those  found  faidiful,  having  first  been  permitted 
to  partake  of  the  tree  of  life,  would  probably,  like 
Enoch  and  Elijah,  have  been  translated  to  the  celestial 
paradise.  But  as  each  during  the  term  of  probation 
must  also  have  been  peccable,  their  state  of  trial  would 
have  been  awfully  perilous.  A  single  transgression 
must  have  sealed  the  awful  doom  of  the  offender. 
The  transgression  and  execution  of  law  would  proba- 
bly have  been  on  the  same  day.  Like  Annanias  and 
Saphira,  the  rebel  would  have  been  exhibited  an  awful 
spectacle  of  divine  wrath  for  the  prevention  in  others 
of  like  offence. 

If  begotten  and  born  after  the  fall,  and  before  the 
grace  and  promise  of  a  Saviour,  how  deplorable  must 
have  been  the  condition  of  Adam's  posterity.  Eject- 
ed from  Eden,  and  expelled  into  a  wilderness  world. 
Actuated  by  strong  animal  propensions  and  passions. 
Subjected  from  feeble  infancy  to  the  caprice  and  cru- 
elty of  vicious  parents,  sunk  low  through  sensuality  in- 
to brutality,  and  rendered  malignantly  envious  through 
hopeless  desperation.  Under  the  guardianship  of  such 
parents,  and  in  such  circumstances,  there  would  have 
been  much  to  apprehend  and  but  little  to  hope.     If  in 


38  ORIGINAL     SIN. 

addition  to  the  law  of  conscience  and  reason,  a  revela- 
tion from  heaven  were  vouchsafed  to  instruct  these 
hapless  babes,  still  how  deplorable  would  have  been 
their  condition.  If  overtaken  in  deliberate  transgres- 
sion, no  mediator  to  avert  ruin.  If  in  doubt  and  sus- 
pense as  to  duty,  no  gracious  and  pious  parents  kind- 
ly to  instruct  them.  But  on  the  contrary,  under  die 
control  of  monsters,  disposed  to  cavil  at  the  revelation 
from  above,  to  misinterpret  the  divine  law,  and  to  as- 
perse the  divine  character. 

Happily  for  mankind,  such  is  not  the  dispensation 
under  which  they  are  introduced  into  probationary  ex- 
istence. They  are  born  heirs  to  the  probationary 
promise  of  the  woman's  seedy  under  the  new  and  gra- 
cious covenant.  For  if  "  by  the  offence  of  one,  judg- 
"  ment  came  upon  all  men  to  condemnation ;  even  so 
"  by  the  righteousness  of  one,  the  free  gift  came  upon 
"  all  men  unto  justification  of  life."  And  if  "  by  one 
"  man's  disobedience,  many  were  made  sinners ;  so 
u  by  the  disobedience  of  one,  shall  (the  same)  many 
"  be  made  righteous."  (Romans  v,  18,  19.)  Most 
certain  then  it  is,  that  "  where  sin  (through  Adam) 
abounded,  grace  (through  Christ)  did  much  more 
abound."  (Verse  20.) 

As  candidates  for  that  salvation  and  glory,  which 
are  attainable  through  the  obedience  of  faith,  and  not 
as  convicts  doomed  to  penal  execution,  the  holy  scrip- 
tures represent  the  whole  race  of  Adam  when  entering 
on  probationary  existence.  But  Calvinism,  overlook- 
ing or  forgetful  of  the  manifold  evangelical  declara- 
tions to  this  purpose,  addresses  itself  to  mankind  as  if 


ORIGINAL    SIN.  39 

the  major  part  were  descended  from  Adam  after  his 
sad  fall,  and  before  divine  grace  had  raised  him  and 
them  into  the  regions  of  recovering  mercy  through  a 
Mediator.  For  though  a  Saviour  is  come,  these  non- 
elect  are  not  included  in  his  mission.  No  price  is 
paid  for  their  ransom.  No  salvation  is  procured  for 
them.  As  hopeless  and  as  helpless  they  are  left,  as 
were  the  first  guilty  pair  when  clothed  with  fig-leaves. 
Blinded,  hardened,  and  totally  depraved  from  the 
womb,  they  are  born,  only  that  predestinated  wrath 
may  be  wreaked  upon  them  through  endless  duration. 
Hopkinsianism  affecting  to  modify  this  abhorrent  sys- 
tem, to  mollify  the  condition  of  the  perishing  repro- 
bates, and  to  vindicate  the  impeached  character  of  di- 
vine consistency;  declares  of  sinners,  that  "They 
"  need  no  other  principle,  power  or  ability  to  do  all 
"  that  God  requires,  than  what  they  naturally  possess." 
That  "It  is  just  as  easy  for  a  sinner  to  begin  to  love 
"  God,  as  to  continue  to  love  him,  after  he  has  loved 
"  him  once.  That  "  Since  it  is  the  duty  of  sinners 
"  to  make  them  a  new  heart,  they  have  no  excuse  for 
"  the  neglect."  That  as  "  Sinners  ought  to  make 
"  them  a  new  heart,  then  it  must  be  their  own  fault  if 
"  they  finally  perish."  That  "  They  cannot  be  lost 
"  if  they  only  do  their  duty,  and  make  them  a  new 
"  heart.  But  if  they  finally  neglect  this  duty,  they 
"  will  justly  expose  themselves  to  eternal  death." 
And  yet  "  We  have  shown  that  God  has  given  a  cer- 
"  tain  number  of  mankind  to  Christ.  That  these,  as 
"well  as  the  rest  of  mankind  are  totally  depraved; 
;-  that  no  means  or  motives  will  make  them  willing  to 


40  DEPRAVITY. 

"  be  saved ;    and  that  God  only  can  make  them  will- 
"  ing  by  an  act  of  his  power."     u  Common  grace  is 
"  granted  to  all,  while  special  grace  is  granted  only  to 
"  the  elect.     God  invites  and  commands  others  to  em- 
"  brace  the  gospel,  yet  makes  none  willing  to  be  sav- 
"ed,  but  those  whom  he  has  given  to  Christ."     Still 
"  God  is  to  be  justified  in  fore-ordaining  the  destruc- 
"tion  of  the  non-elect."  (Emmons.)     "  Sinners,  you 
"  are  perfectly  able  to  repent  and  keep  the  whole  law. 
"  Now  if  God  do  not  make  you  willing,  to  do  what 
"you  are  able,  you  perish."    (Hopkinsianism.)     Un- 
able patiently  to  endure  such  discordant  divinity,  so 
contradictory  to  itself,  and  inconsistent  with  reason,  I 
forbear  further  animadversion  upon  it,  and  proceed,  as 
already  proposed,  to  scrutinize  depravity. 

DEPRAVITY. 

This  term  as  commonly  used,  might  for  a  substi- 
tute, admit  of  the  word  degeneracy.  It  implies  a 
comparison  betwixt  two  states  or  conditions,  the  one 
as  fallen  off  from  the  goodness  of  the  other.  In  this 
sense,  depravity ',  may  with  propriety  be  used  in  refer- 
ence to  a  variety  of  subjects.  It  applies  correctly, 
when  designed  to  contrast  Adam's  relation  to  immor- 
tality, through  means  of  the  tree  of  life,  before  his  fall, 
with  his,  and  his  posterity's  mortal  condition  after  that 
event.  It  is  equally  correct  when  comparing  our  fee- 
ble constitutions  with  antedeluvian  vigour,  resisting 
the  oppressive  weight  of  nine  centuries  and  upwards. 

As  there  is  thus  depravity  of  bodily  constitution,  so 
there  is  likewise  degeneracy  of  condition,  as  exempli- 


DEPRAVITY.  41 

lied  in  the  contrast  betwixt  Adam's  ease  in  Eden,  and 
his  posterity's  sorrow,  toil  and  sweat,  in  a  world  ac- 
cursed for  his  sin :  nor  should  we  forget  how  fallen  is 
womankind,  from  the  better  condition  of  Eve,  had 
she  but  continued  in  innocency .  Depravity  may  like- 
wise properly,  but  in  a  qualified  sense,  be  used  in 
comparing  Adam's  moral  character  and  condition, 
while  in  innocency,  with  the  moral  character  and  con- 
dition of  his  posterity,  in  reference  to  righteousness  by 
law.  He  was  possessed  and  capable  of  justification 
under  the  law  of  innocence  :  but  after  his  transgres- 
sion, neither  he  nor  any  of  his  descendants  could  ob- 
tain justification  to  life  on  the  score  of  legal  acquital : 
for  "  By  the  deeds  of  the  law,  there  shall  no  flesh  bo 
justified."  Romans  in,  20. 

Had  law  been  rigourously  enforced,  the  whole  race 
would,  as  before  stated,   have  perished  in  their  first 
federal  head.     It  therefore  was  owing  to  the  gracious 
interposition  of  the  second  Adam  that  they  were  re- 
prieved, and  the  dispensation  under  which  they  were 
at  first  placed,  changed  for  that  of  a  far  better ;  so  that 
though  still  under  the  sentence  of  death,  and  incapable 
of  legal  justification;  yet,  being  placed  in  a  capacity 
of  obtaining  "justification  by  faith,  without  the  deeds 
of  the  law,"  (verse  28)  immortality  and  eternal  life 
were  thereby  rendered  attainable  at  the  resurrection 
day.     This  subject  St.  Paul  discussed  particularly  in 
several  chapters  of  his  epistle  to  the  Romans.     Be- 
cause "  it  was  a  matter  of  great  importance  to  prove, 
"  that  all  mankind  are  punished  with  death  for  the  sin 
£c  of  the  first  man,  because  it  shews  that  the  punish- 

F 


42  DEPRAVITV. 

"  ment  of  our  first  parent's  sin  was  not  forgiven,  but 
"  only  defered,  that  the  human  species  might  be  con- 
"  tinued.  Accordingly,  by  God's  sentence  pronoun- 
"  ced  after  the  fall,  Genesis  in,  15 — 19,  Adam  and 
"  Eve  were  allowed  to  live  and  beget  children.  And 
"  as  in  the  same  sentence  they  were  told  that  the  seed 
"  of  the  woman  would  bruise  the  serpent's  head,  it 
u  was  an  intimation,  that  on  account  of  what  the  seed 
u  of  the  woman  was  to  do,  a  new  trial,  under  a  better 
lt  covenant  than  the  former  was  granted  to  them  and 
their  posterity,  that  they  might  have  an  opportunity 
of  regaining  that  immortality  which  they  had  forfeit- 
ed. These  things  the  apostle  supposes  his  readers 
"  to  know ;  for  he  proceeds  to  compare  the  evils 
u  brought  on  mankind  by  Adam,  with  the  advantages 
"  procured  for  them  by  Christ,  that  all  may  under- 
"  stand  the  gracious  nature  of  the  new  covenant,  un- 
"  der  which  the  human  race  is  placed  since  the  fall.'" 
(Macknight's  illustration  of  Romans,  chapter  v.) 

Depravity  will  also  well  apply,  when  the  innocency 
and  gentleness  of  childhood  are  contrasted  with  the 
pollutions,  the  avarice,  the  dissimulation  and  malig- 
nant degeneracy  but  too  often  discovered  in  multi- 
tudes, in  more  advanced  years.  The  man  who  is 
past  feeling,  whose  conscience  is  seared  as  with  an  hot 
iron,  and  who  commits  in  secret  the  crimes  he  con- 
demns openly,  being  given  over  unto  lasciviousness, 
to  work  all  uncleanness  with  greediness,  such  man  is 
more  than  depraved — total  depravity  truly  designates 
his  vile  character. 


DEPRAVITY.  43 

Depravity  likewise  is  detected  when  the  piety  of 
an  Abraham,  an  Isaac,  and  a  Jacob,  is  contrasted  with 
the  degeneracy  of  idolatrous  descendants. 

And  we  discover  it  also  under  the  similitudes  of 
the  silver  become  dross,  of  wine  mixed  with  wa- 
ter, the  most  fine  gold  changed,  and  the  faithful 
city  become  an  harlot.  (Isaiah  i,  21,  22.)  And 
yet  this  depravity  has  no  reference  whatsoever  to 
Adam,  either  as  contrasted  with  his  rectitude,  or  as 
resulting  from  his  transgression.  When,  therefore, 
all  these  varieties  of  degeneracy,  and  all  corruptions 
whatsoever  of  human  hearts  and  manners  are  under 
the  appellation  depravity,  ascribed  to  Adam's  apos- 
tacy  as  their  true  and  only  cause,  then  surely,  the 
agency  and  gracious  interposition  of  the  Saviour  to 
counteract  the  effects  of  the  fall  are  grossly  misunder- 
stood ;  and  the  term  depravity  so  perverted,  as  to  ren- 
der it  the  occasion  of  innumerable  errours. 

Calvinistick  views  of  this  subject  will  be  considered 
in  my  next. 


LETTER  V. 

SIR, 

Depravity  erroneous,  or  as  taught  in  con- 
formity with  the  orthodoxy  of  Calvinism,  consists  in 
the  "  crime  of  being  ruined  in  body,  soul  and  spirit." 
(Ely.)  This  mm?  and  ruin  were  produced  by  "Ad- 
:i  am,  who,  in  sinning,   not  only  purchased  mischief 


44  CALVINISTICK   VIEWS 

"  and  ruin  to  himself,  but  also  threw  down  our  nature 
"headlong  into  like  destruction  ; "  so  that  "  very  in- 
stants themselves  bring  their  own  damnation  with 
"  them  from  their  mothers'  womb,  who,  although 
"  they  have  not  brought  forth  the  fruits  of  their  ini- 
"  quity,  yet  have  the  seed  thereof  enclosed  within 
"them."  (Calvin.)  For  "sin  becomes  propagated 
**  into  the  world  by  natural  generation,  grows  with 
"the  growth,  and  strengthens  with  the  strength  of 
"man."  (Clarke.) 

It  would  seem  from  the  above  assertions  and  theory 
of  depravity,  that  sin  originates  from  seeds,  and  is 
rather  to  be  considered  as  a  real  being,  than  as  the 
action  of  a  being.  It  seems  also  to  be  rather  an 
animal  than  a  vegetable  existence ;  for  according  to 
the  above  doctrine,  it  is  not  only  propagated  by  natur- 
al generation,  but  in  its  growth,  holds  exact  propor- 
tion of  increase,  to  the  augmenting  size  and  strength 
of  the  human  body.  And  as  the  bodies  of  infants  are 
here  affirmed  to  have  these  seeds,  as  sufficient  causes 
of  their  damnation,  inclosed  within  them  from  their 
mothers'  womb,  we  may  thence  well  conclude,  that 
infants  of  largest  size  have  in  them  the  largest  quanti- 
ty of  these  seeds,  and  consequently  are  deserving  of 
the  greater  damnation.  And  according  to  this  criteri- 
on, we  must  suppose  Sampson,  Saul  and  Goliah  to 
have  been  more  wicked  than  either  Cain,  Pharaoh  or 
Judas.  This  wonderful  theory  of  material  iniquity, 
unmasks  a  new  world,  brings  into  view  a  species  of 
existences  which  Adam  never  saw,  and  unto  which 
he  never  gave  a  ?mme,  (as  he  did  to  the  cattle,  to  tlxq 


GV    DEPRAVITY.  45 

fowls,  and  to  Eve  whom  he  named  woman  when  in 
Eden)  and  furnishes  for  contemplation,  not  to  moral- 
ists alone,  but  likewise  to  philosophers,  a  non-descript 
monster,  composed  of  neither  body,  soul  nor  spirit, 
but  which  riots  to  the  "  ruin  "  of  them  all.  Had 
Moses  but  been  well  versed  in  this  ingenious  divinity, 
he  would  perhaps  have  speculated  on  the  origin  of  the 
sinning  angels ;  and  have  discerned  some  seeds  of  sin 
both  in  them,  and  in  our  first  parents,  even  before 
they  "  brought  forth  the  fruits  of  their  iniquity." 

And  had  the  Apostle  James  but  been  inducted  into 
these  mysteries  of  Calvinism,  he  would  not  have 
taught  that  sin  comes  into  existence,  "  When  every 
man  is  tempted,  enticed,  and  drawn  away  by  his  own 
lust."  (i,  14).  But  zealous  for  its  propagation  by 
natural  generation,  he  would  perhaps  have  discovered 
it  in  Abraham's  begetting  Isaac,  and  in  Zachariah's 
becoming  the  father  of  John  the  Baptist.  And  to  con- 
firm the  whole  theory,  would  perhaps  have  remarked 
on  the  quickened  energies  of  embrio  sin,  when  the  de- 
pravity of  nations  troubled  Rebecca.  Genesis  xxv, 
22,  23.  And  still  further,  have  established  the  fav- 
ourite point,  by  the  leaping  of  the  corrupt  babe  in  the 
womb  of  Elizabeth.  But  not  to  pursue  too  far,  so 
preposterous  a  theory,  we  will  now  return  to  sedate 
argument.  And  for  this  you  are  not  wholly  unpre- 
pared. For  by  adopting  Doctor  Spring's  definition 
of  sin,  as  being  a  "  personal  quality,"  you  thereby  at- 
tempt to  justify  the  Calvinistick  construction  of  Da- 
vid's words,  "  Behold  I  was  shapen  in  iniquity,  and 
in  sin  did  my  mother  conceive  me."      And  this  text 


46  CALVINISTICK    VIEWS 

so  explained,  you  endeavour  to  sustain  by  numerous 
other  selected  texts,  supposed  by  yourself  most  favora- 
ble to  your  own  purpose.     Nine  of  these  selected  texts 
and  inclusive  of  that  of  David's  confession,  I  shall  en- 
deavour to  notice  in  due  order.     You  have  indeed 
specified  a  few  others,  and  still  more  might  be  added 
to  the  same  purpose ;  but  those  nine   being  generally 
most  resorted  to  as  the  strongest  holds  of  depravity,  in 
the  Calvinistick  hereditary  sense,  should  they  prove 
insufficient  to  support  your  cause,  it  would  be  but  in 
vain  to  adduce  more  ;  because  the  same  train  of  rea- 
sonings which  should  detach  the  texts  proposed,  from 
being  supporters  of  your  cause,  would  in  like  manner 
detach  all  others  of  a  similar  signification.     But  as 
preparatory  to  this  discussion,  I  would  first  briefly  an- 
imadvert on  your  adopted  definition  of  sin,  as  being  a 
"personal quality."     This  definition,  however  accord- 
ant with  your  views,  is  utterly  discordant  with  St. 
John's  ideas  on  the  same  subject.     His  definition  is, 
"  Sin  is  the  transgression  of  the  law."     Surely  trans- 
gression of  law,  is  not  a  quality,  but  an  act  of  a  per- 
son.    If  sin  is  a  quality,  it  is  not  a  quality  of  a  per- 
son, but  a  quality  of  an  unrighteous  action.     This  act 
violating  divine  law  may  be  negative,  or  positive,  and 
internal,  or  external.     It  may  consist  of  an  undue  in- 
dulgence of  some  one  affection,  through  consent  of  the 
will,  in  desire,  word,  or  action.     But  the  agent  thus 
acting,  must  previously  have  been  endowed  with  per- 
sonal moral  ability  of  controul  over  such  affection. 
For  guilt  must  ever  hold  exact  proportion  with  ability 
to  obey,  and  with  abuse  of  such  ability   in  disobedi- 


-OF     DEPRAVITY.  4t 

cnce.  Every  transgression  thus  committed,  of  a 
known  divine  law,  is  sin  in  its  strictest  sense,  and  ac- 
cording to  the  true  and  proper  signification  of  that 
term.  There  are,  however,  other  significations  of  the 
term  which  are  scriptural.  Christ  is  said  to  have  been 
"made  sin."  (2  Corinthians,  v,  21;)  although  neither 
sinful,  nor  a  sinner.  But  when  made  a  sin  offering, 
he  then  was  treated,  as  though  he  had  been  a  sinner. 
Another  example  occurs  in  Romans  v,  12,  14,  in 
which  this  term  is  used  in  a  qualified  sense,  "  As  by- 
one  man,  sin  entered  into  the  world,  and  death  by  sin ; 
and  so  death  passed  upon  all  men,  for  that  all  have 
sinned :  death  reigned,  from  Adam  to  Moses,  even 
over  them  that  had  not  sinned  after  the  similitude  of 
Adam's  transgression,  who  is  the  figure  of  him  that 
was  to  come."  Here  sin,  when  applied  to  Adam's 
offence,  is  used  without  any  qualification  of  the  mean- 
ing. It  in  this  case  implies  real  sin  deserving  of  all 
the  penalty  of  law.  But  when  so  used  as  to  be  as- 
cribed to  all  upon  whom  death  hath  passed,  and  of 
course,  so  as  to  involve  even  infants  and  ideots,  then 
its  meaning  becomes  figurative,  and  implies  only,  that 
by  subjection  to  death,  they  are  treated  as  if  sinners  in 
reality.  And  which  is  done  not  to  punish  them  as 
personal  transgressors ;  but  through  them  to  express 
divine  disapprobation  of  Adam's  disobedience.  And 
whilst  the  divine  wisdom,  thus  subjects  persons  not 
actually  guilty  to  sufferings  and  death,  because  of  the 
sin  of  Adam,  so  it  is  done  with  a  design  of  ample  re- 
muneration through  Christ,  who  as  the  antitype  of 


4fc  calVinistick  viewg 

Adam,  as  the  figure,  will  at  the  resurrection  impart  to 
them  a  better  life  than  that  which  they  had  lost. 

Nor  can  this  distinction  betwixt  sin  really  such,  and 
sin  only  figuratively  called  such,  be  refuted,  until 
such  time,  as  that  reason  shall  become  absurdity,  and 
absurdity  become  reason.  And  from  the  whole  it 
conclusively  follows,  that  sin,  is  not  a  personal  quali- 
ty, but  a  personal  act ,  in  violation  of  divine  law ;  and 
is  in  no  other  sense  a  quality,  but  so  far  as  it  may  ap- 
pertain to  forbidden  action. 

David's  confession  we  are  now  first  to  consider. 
"  Behold  I  was  shapen  in  iniquity,  and  in  sin  did  my 
mother  conceive  me."  (Psalm  li,  5.)  If  this  pas- 
sage is  to  be  understood  literally,  then  so  far  as  human 
agency  was  concerned  in  the  iniquity  of  the  affair, 
Jesse  and  his  wife  were  the  only  efficients,  but  as  they 
were  honourably  and  lawfully  united  in  marriage  they 
transgressed  no  law ;  and  entailed  no  disgrace  on  their 
posterity.  And  had  they  even  been  unmarried,  al- 
though they  would  then  unhappily  have  bastardized 
David  and  their  other  children,  yet  their  sin  would 
exclusively  have  been  their  own.  This  they  could 
not  have  transferred  to,  or  have  entailed  upon  their 
posterity.  For  these,  although  base  born,  would  still 
personally  have  been  innocent.  If  this  subject  is  to 
be  considered  figuratively,  it  will  not  avail  to  go  back 
to  Adam  and  Eve ;  because  they  were  as  lawfully 
and  as  honourably  united  in  wedlock,  as  Deity  Him- 
self could  thus  have  united  them.  So  that  no  odium 
of  this  kind  came  upon  their  issue.  But  it  was  far 
otherwise  with  David  in  resnect  to  his  descent  from 


OF    DEPRAVITY.  45> 

fcther  ancestors.      For  in  Deuteronomy  xxin,  2,  3, 
we  read,  that  "  a  bastard  or  moabite  should  not  enter 
into  the  congregation  of  the  Lord  ;  even  to  their  tenth 
generation."      And  under  even  both  of  these  most 
mortifying  odiums  was  David  born :    For  he  was  the 
tenth  from  P hares  the  incestuous  bastard  of  Judah 
and  Tamar,  and  the  third  from  the  JMoabitess  Ruth, 
by  her  husband  Boaz.      And  so  great  was  the  re- 
proach of  Judafi's  illicit  commerce  with  Tamar,   that 
"  Josephus,  the  Jewish  historian,  was  ashamed  to  men- 
tion it,  as  bringing  a  disgrace  on  the  father  of  his 
nation.^    (Orton.)     But  if  the  historian  felt  so  much 
for  the  credit  of  his  nation,  Avhat  must  have  been  the 
sensations  of  the  Royal  Culprit,  humbled  under  Na- 
than's rebuke,  the  past,   the  present,   and  the  future, 
stood  before  him.     The  ignominy  of  ancestors  surpass- 
ed by  his  own  personal  self  depravation.     Uriah's  bed 
defiled,  his  blood  treacherously  shed^  and  shed  by  that 
prince,  who  should  have  defended  his  honour,  and  re- 
warded his  valour,  were  acts  of  treason  against  his 
God,   which  extorted  the  confession,  "  against  thee, 
thee  only  have  I  sinned;"  but  this  was  only  figura- 
tively true ;  for  in  reality,  besides  his  sin  against  God, 
and  besides  his  foul  offences   against  Uriah,  he  had 
rendered  Bathsheba  an  adulteress,  and  had  bastardized 
his  own  and  her  issue  in  the  babe  whom  the  hand  of 
death  snatched   from  infamy.     He  had  tarnished  the 
character  of  the  mother  of  Solomon  ;  scandalized  mo- 
rality and  religion,   and  brought  a  sword   up  in  his 
own  house.     Oppressed  under  all  this  weight  of  sin 
and  shame,  he  again  figuratively  exclaims,  "Behold  ! 

G 


$6  CALVINISTICK  ViEWS 

I  was  shapen  in  iniquity,  and  in  sin  did  my  mother 
conceive  me;"  meaning  his  mother  Tamat.  In  this 
view  of  David's  acknowledgment  of  a  sinful  origin, 
we  have  at  once,  a  scriptural,  rational  and  consistent 
evidence  of  its  propriety,  founded  on  a  series  of  unde- 
niable and  indubitable  facts ;  but  if  we  attempt  to  af- 
fix the  meaning  usually  annexed  to  it,  of  inbred  sin. 
original  sin,  or  of  depravity  in  embryo,  in  the  unform- 
ed foetus,  we  are  immediately  but  bewildered  and 
lost,  in  a  maze  of  absurdities  and  contradictions ;  for 
David's  words  neither  assert  nor  imply  that  his  moth- 
er had  conceived  or  made  him  a  sinner.  Your  sup- 
porting texts  shall  now  be  noticed  in  their  arranged 
order. 

Second.  "  Were  by  nature  the  children  of  wrath 
even  as  others."  (Ephesians  n,  3.)  But  who  were 
these  others?  and  who  those  like  them,  who  were  the 
cJnldren  of  wrath  ?  Were  they  really  infants,  or  little 
children  ?  If  they  were,  your  point  is  proved  ;  but 
if  they  were  only  self  corrupted  adults,  it  will  prove 
against  you.  It  will  serve  as  evidence,  that  this  de- 
pravity originated  among  mankind  otherwise  than  by 
Adam's  apostacy.  St.  Paul's  account  of  these  per- 
sons, Ephesians  n,  1 — 3,  is  this  ;  "  and  you  hath  he 
"quickened,  who  were  dead  in  trespasses  and  sins; 
"  Wherein  in  time  past  ye  walked  according  to  the 
'"  course  of  this  world,  according  to  the  prince  of  the 
"  power  of  the  air,  the  spirit  that  now  worketh  in  the 
"  children  of  disobedience  :  Among  whom  also  we  all 
*  had  our  conversation  in  times  past,  in  the  lusts  of 
"  our  flesh,  fulfilling  the  desires  of  the  flesh  and  of  the 


OF     DEPRAVITY.  51 

'mind;  and  were  by  nature  the  children  of  wrath, 
"even  as  others."  Now,  sir,  it  is  undeniably  evi- 
dent, that  the  persons  here  spoken  of  were  adults. 
Adult  corrupt  Jews  were  the  children  of  wrath;  and 
the  others  of  an  equally  corrupt  nature,  were  adult 
Gentiles :  even  such  persons  as  under  the  stimulating 
influence  of  the  lusts  of  the  flesh  and  of  Satan,  had 
fulfilled  the  desires  of  the  flesh  and  of  the  mind;  and 
it  is  impossible  that  infants  or  little  children  should 
have  been  of  this  description.  The  degraded  state  of 
nature  in  which  they  thus  were,  was  not  the  same  as 
that  in  which  they  were  born.  The  nature  inherited 
at  birth  is  mentioned  in  Romans  n,  14,  15.  "For 
"  when  the  Gentiles,  who  have  not  the  law,  do  by  na- 
"  ture  the  things  contained  in  the  law,  these,  not  hav- 
"  ing  the  law,  are  a  law  unto  themselves.  Who  shew 
"  the  work  of  the  law  written  in  their  hearts,  their 
"  conscience  also  bearing  witness,  and  their  thoughts, 
"the  meanwhile  accusing,  or  else  excusing  one  arioth- 
"er."  From  this  state  of  nature,  endued  with  such 
power  and  knowledge,  they  Jell,  into  the  nature  which 
was  "dead,"  and  which  constituted  them  the  "chil- 
dren of  wrath."  This  was  accomplished  by  sin, 
which,  when  "  finished,  brought  forth  death."  It  was 
not  one  sin  only,  that  effected  this  lamentable  depravi- 
ty, but  a  course  of  sin,  for  they  "  were  dead  in  tres- 
passes and  sins."  Adam's  one  offence  subjected  them 
to  temporal  xvrath,  but  their  own  many  offences  to 
the  wrath  to  come ;  "for  the  wrath  of  God  is  reveal- 
ed from  heaven  against  all  ungodliness  and  unright- 
eousness of  men."     And  in  the  judgment  day,  agree- 


M%  CALVINISTICK  VIEW  y 

ably  to  gospel  declaration,  none  shall  come  into  con- 
demnation but  for  their  own  deeds,  done  by  them- 
selves, in  their  own  bodies.  Infants  and  little  children 
are,  of  course,  incapable  of  guilt  or  of  condemnation 
in  that  approaching  day  of  righteous  retribution.  And 
from  hence,  were  there  no  other  proof,  it  would  fol- 
low, that  the  above  adult  Jews  and  Gentiles  were  in 
nature  degenerated  from  the  nature  which  they  inher- 
ited at  their  births.* 

Third.  "  Adam  begat  a  son  in  his  own  likeness, 
and  after  his  own  image."  Not  being  disposed  to  re- 
mark on  a  common  perversion  of  this  text,  by  a  false 
comment  often  made,  that  Cam  the  murderer,  was  this 
son,  we  will  hear  what  Moses  says  of  the  birth  of  this 
illustrious  son,  and  his  true  character ;  and  what  is 
truly  worthy  of  special  observation  is,  that  his  birth 
and  character  are  twice  distinctly  mentioned,  and  so 
mentioned  as  being  interestingly  important.  The 
iirst  account  is  in  Genesis  iv,  25,  26.  "  And  Adam 
"  knew  his  wife  again ;  and  she  bare  a  son,  and  called 
"  his  name  Seth.  For  God,  said  she,  hath  appointed 
"  me  another  seed  instead  of  Abel,  whom  Cain  slew. 
"  And  to  Seth,  to  him  also,  there  was  born  a  son ; 
"  and  he  called  his  name  Enos :  then  began  men  to 
"call  upon  the  name  of  the  Lord."  "Eve  must 
1  have  received  on  this  occasion,  some  divine  commu- 
"  nication,  else  how  could  she  have  known  that  this 
"  son  was  appointed  in  the  place  of  Abel,  to  continue 


*  See  note  at  the  end  of  this  letter. 


i 


OF    DEPRAVITY.  53 

*s  that  line  by  which  the  Messiah  was  to  come  ?  And 
1  *■  it  is  worthy  of  remark,  that  Seth's  posterity  alone 
"  continued  after  the  flood ;  when  all  the  other  fami- 
"  lies  of  the  earth  were  destroyed.  Noah  being  the 
"tenth  descendant  from  Adam,  through  Seth." 
(Clarke.) 

As  the  holy  line  was  to  be  thus  preserved  through 
Seth,  and  the  whole  earth  to  be  repeopled  by  his  pos- 
terity, jDeity  saw  fit  to  exhibit  another  edition  of  the 
history  of  man,  which  excluded  all  mention  of  Cain 
and  Abel,  and  placed  Seth  under  Adam,  as  the  distin- 
guished progenitor  of  the  succeeding  generations. 
This  occupies  the  whole  fifth  chapter  of  Genesis,  the 
three  first  verses  speak  thus :  "  This  is  the  book  of 
"  the  generations  of  Adam.  In  the  day  that  God  cre- 
"  ated  man,  in  the  likeness  of  God  made  he  him  : 
"  Male  and  female  created  he  them,  and  called  their 
"  name  Adam,  in  the  day  when  they  were  created. 
"  And  Adam  lived  an  hundred  and  thirty  years  and 
"  begat  a  son,  in  his  own  likeness  after  his  image,  and 
"  called  his  name  Seth."  Now,  sir,  permit  me  in  this 
view  of  the  subject,  to  introduce  here  your  two  next 
supporting  texts,  that  we  may  the  better  discover  their 
scriptural  correspondence. 

Fourth.  "  Who  can  bring  a  clean  thing  out  of  an 
"unclean?  not  one;"  and  fifth,  "What  is  man 
"  that  he  should  be  clean  ?  and  he  who  is  born  of  wo- 
" man  that  he  should  be  righteous?"  The  case  of 
Seth  with  other  scriptural  examples  must  furnish  re- 
plies. 


34  CALVINISTIGK   VIEWS 

But  as  truth  and  truth  only,  not  victory,  is  here 
sought,  in  order  the  better  to  ensure  the  attainment  of 
this  truth,  I  will  place  your  side  of  these  questions  in 
a  still  stronger  point  of  view.  I  will  call  in  to  your 
aid  one  of  whose  assistance  I  have  already  availed  my- 
self— I  mean  that  great  luminary  Adam  Clarke, 
£•  l.  p,  "  Adam  begat  a  son  in  his  own  likeness, 
"  after  his  image  ;  words  nearly  the  same  with  those, 
"  chapter  j,  26.  Let  us  make  man  in  our  image,  af- 
"  ter  our  likeness.  What  this  image  and  likeness  of 
"  God  were,  we  have  already  seen  (in  his  comment 
"  on  chapter  i,  26,)  and  we  may  rest  assured,  that 
"the  same  image  and  likeness  are  not  here  meant, 
"  The  body  of  Adam  was  created  provisionally  im- 
"  mortal:  that  is,  while  he  continued  obedient,  he 
"  could  not  die.  The  soul  of  Adam  was  created  in 
"  the  moral  image  of  God,  in  knowledge,  righteous- 
"  ness,  and  true  holiness.  He  had  now  sinned,  and 
*f  consequently  had  lost  this  moral  resemblance  to  his 
"maker;  he  had  also  become  mortal,  through  his 
"  breach  of  the  law.  His  image  and  likeness  were 
"  therefore  widely  different  at  this  time  from  what 
"  they  were  before :  and  his  begetting  children  in  this 
image  and  likeness,  plainly  implies  that  they  were 
imperfect  like  himself,  mortal  like  himself,  sinful 
and  corrupt  like  himself.  For  it  is  impossible,  that 
"lie  being  impure,  fallen  from  the  Divine  image, 
"  could  beget  a  pure  and  holy  offspring,  unless  we 
"  could  suppose  it  possible  that  a  bitter  fountain  could 
"  send  forth  sweet  waters  ;  or  that  a  cause  could  pro- 
"  duce  effects  totally  dissimilar  from  itself.     What  is 


OF    DEPRAVITY.  5j 

•  here  said  of  Seth,  might  hate  been  said  of  all  the 
i(  other  children  of  Adam,  as  they  Were  begotten  after 
"  his  fall ;  but  the  sacred  writer  has  thought  proper  to 
"  mark  it  only  in  this  instance."  (Clarke's  comment 
tary.)  Perhaps  truth  was  never  before  with  less  de- 
sign, or  greater  facility,  subverted ;  nor  errour  unin- 
tentionally, more  ingeniously  disguised,  than  in  the 
foregoing  construction  of,  and  reasoning  on  the  above 
scriptures.  A  candid  but  strict  scrutiny  therefore  be- 
comes requisite. 

Errour  is  in  thtfrst  place  perceived  to  lurk  in  the 
ascription  of  immortality  to  Adam^s  bodv ;  it  never 
possessed  such  a  principle ;  the  principle  or  commu- 
nicative power  of  immortality,  existed  only  in  the  fruit 
of  the  tree  of  life  :  and  the  being  precluded  therefrom, 
rendered  his  death,  and  that  of  his  posterity  inevitable. 
From  that  hour  they  began  to  die,  although  the  pri- 
meval constitutional  vigour  withstood  the  inroads  of 
nine  centuries  and  upwards ;  yet  finally  it  sunk,  for 
want  of  the  immortal  restorative  forfeited  by  disobedi- 
ence. And  as  Adam's  bodily  constitution  was  no 
part  of  the  divine  image ;  so  Set/Ys  death  was  ho 
proof  that  he  was  born  corrupt  and  debased ;  for 
merely  dying  is  no  evidence  of  personal  depravity ; 
for  if  so,  then  even  Christ  was  corrupt. 

Errmtr  in  the  next  place  is  discernable,  in  restrict- 
ing as  above,  the  divine  image  in  Adam,  to  moral  re 
semblance ;  for  "  The  image  and  likeness  must  hec- 
r<  essarily  be  intellectual ;  his  mind  must  have  been 
"  formed,  after  the  nature  and  perfections  of  his  God. 
"  The  human  mind  is  still  endowed  with  the  most 


56  t'ALVlSflSTICIC  VlEWi; 

"extraordinary  capacities;  it  was  more  so  wherS 
"  coming  out  of  the  hands  of  his  Creator.'"  (Clarke.) 
What  degrees  of  intellectual  capacity  were  confered 
on  Adam,  when  created — in  what  measure  impaired, 
or  whether  impaired  at  all  by  his  transgression,  are 
topicks  on  which  the  scriptures  are  totally  silent.  Of 
this  silence  each  visionary  avails  himself,  giving  scope 
to  his  imagination,  to  form  such  fancies  as  his  creed, 
caprice,  or  prejudices  may  dictate ;  hence  arise  dis- 
torted contrasts  betwixt  Adam  in  Edens  under  the  law 
of  innocence ;  and  Adam  placed  in  another  condition 
of  probation,  under  the  law  of  faith. 

But  adhering  to  the  more  sure  word  of  prophecy, 
let  us  therefrom  endeavour  to  ascertain  the  real  moral 
character  of  Seth,  begotten  in  the  image  and  likeness 
of  Adam,  while  under  the  law  of  faith. 

Eve,  under  the  influence  of  "  divine  communica- 
tion" declares  him  "  a  seed  appointed  instead  of 
Abel."  Malachi  alluding  to  Adam  and  Eve's  mar- 
riage and  offspring,  chapter  n,  15,  gives  as  a  reason 
why  God  made  but  one  wife  for  Adam,  viz.  "  That, 
he  might  seek  a  godly  seed;"  or  as  the  margin  reads, 
a  " seed  of  God"  And  that  Deity  was  not  disap- 
pointed, but  found  in  Abel  such  a  seed  as  he  looked 
for,  God  himself  "  testified"  bearing  "  witness  that 
Abel  was  righteous."  Hebrew  xi,  4.  That  Seth  was 
the  father  of  a  "  seed."  or  son  like  himself  and  like 
Abel,  cannot  be  denied,  unless  we  discredit  Moses, 
who  plainly  represents  Enos  as  a  pious  son,  devoutly 
joining  with  his  religious  father  Seth,  in  acceptably 
worshipping  the  true  God.    Genesis  iv,  26.     When 


OF    AEPRAVITV.  5,7 

wc  thus  discover  a  "  godly  seed,"  worshipping  their 
Creator  in  spirit  and  in  truth,  and  are  informed  that 
this  seed  was  begotten  in  the  image  and  likeness  of 
their  venerable  ancestor,  what  are  we  thence  to  con- 
dude  ?  Did  these  "sweet  streams"  issue  from  a 
"  bitter  fountain?"  Did  an  evil  cause  produce  these 
righteous  effects  ?  Did  clean  things,  or  children,  issue 
from  unclean  Eve  ?  Or  are  we  to  reverse  the  argu- 
ment, and  infer  that  this  clean  offspring — this  right- 
eous posterity — this  "  godly  seed,"  prove  that  the 
parents  were  like  them,  holy  and  acceptable  unto 
God?  But  it  is  replied,  Adam  "  had  now  sinned  and 
"  consequently  had  lost  the  moral  resemblance  to  his 
u  maker,  therefore  it  was  impossible,  that  he  being 
"impure,  could  beget  a  pure  and  holy  offspring;  and 
"  besides,  that  what  is  said  here  of  Seth,  might  have 
"  been  said  of  all  the  other  children  of  Adam,  as  they 
"  were  all  begotten  after  his  fall." 

This  reply  indicates  a  tenacious  remembrance  of 
Adam's  fall,  and  of  infered  consequences  to  his  pos- 
terity ;  but  a  strange  and  unaccountable  forgetfulness 
of  pardon  and  restoring  grace  through  the  promised 
Saviour.  If  Adam  "  begat  Seth  and  all  his  other 
children  after  his  fall,"  so  he  likewise  begat  them  not 
before ;  but  after,  and  under  the  gracious  covenant 
of  redemption.  Even  under  the  dispensation,  where- 
in "  The  free  gift  came  upon  all  men,  unto  justifica- 
tion of  life."  (Romans  v,  18.)  And  you,  yourself, 
sir,  have  well  observed,  that,  "  As  the  image  of  God 
was  lost  through  unbelief  so  the  same  image  is  restor- 
ed by  faith."     Abide  then  but  bv  vour  own  doctrine, 

H 


58  CALVINISTICK  VIEWS 

and  only  admit  that  our  first  parents  truly  believed 
the  promise  made  to  them  in  Eden ;  then  it  will  be 
neither  strange  nor  difficult  for  you  to  conceive  an  ho- 
ly character,  under  a  new  dispensation,  confered  on 
this  first  believing  pair.  From  this  "  holy  root," 
you  will  discover  how  "  holy  branches  "  may  have 
shot  forth.  Ceasing  to  call  those  "  common  or  un- 
clean, whom  God  hath  cleansed,"  you  will  then  ad- 
mit, that  "  clean  or  holy  "  children  were  begotten  by 
Adam  and  brought  forth  by  Eve.  And  being  thus 
taught,  you  will  renounce  the  preposterous  idea  of  in- 
fants bringing  their  own  damnation  with  them  from 
their  mothers'  womb.  And  joyfully  adopting  Christ's 
doctrine  and  method  of  teaching  when  you  preach, 
you,  by  his  authority,  will  declare  unto  your  hearers, 
that  "  Except  they  be  converted,  and  become  as  little 
children,  they  shall  not  enter  into  the  kingdom  of 
heaven."     Matthew  xvin,  4. 


NOTE. 

AS  the  ibrementioned  quotation  from  Ephesians  n, 
1 — 3,  is  most  generally  resorted  to,  as  the  supposed 
strong  hold  of  hereditary  depravation  and  divine  wrath, 
in  the  Calvinistick  sense  of  those  terms ;  it  may  be 
expedient  here,  to  advert  more  fully  to  the  apostles 
meaning  in  his  address  to  the  Ephesians,  upon  their 
former  condition  of  death,  and  the  state  of  wrath  in 
which  all  men  are  by  nature.  Not  to  repeat  here 
what  has  been  already  said  on  this  subject,  I  have  to 
remark,  first ;  that  nothing  could  be  more  opposite  to 


OF    DEPRAVITY.  59 

St.  Paul's  meaning,  than  to  suppose  that  Adam's 
transgression  had  entailed  this  spiritual  death,  and  expo- 
sure to  future  divine  wrath,  upon  any  of  his  descend- 
ants ;  for  all  such  ideas  are  wholly  subvened  by  this 
apostles  own  words  in  Romans  v  ;  "  Nevertheless, 
"  death  reigned  from  Adam  to  Moses,  even  over  diem 
"  that  had  not  sinned  after  the  similitude  of  Adam's 
"  transgression,  who  is  the  figure  of  him  that  was  to 
"  come.  But  not  as  the  offence,  so  also  is  the  free 
"  gift.  For  if  through  the  offence  of  one  many  be 
"  dead,  much  more  the  grace  of  God,  and  the  gift  by 
"prace,  which  is  bv  one  man,  Jesus  Christ,  hath 
"  abounded  unto  many.  And  not  as  it  was  by  one 
"  that  sinned,  so  is  the  gift.  For  the  judgment  was 
"  by  one  to  condemnation,  but  the  free  gift  is  of  many 
"  offences  unto  justification.  For  if  by  one  man's 
"offence  death  reigned  by  one;  much  more  they 
"  which  receive  abundance  of  grace,  and  of  the  gift  of 
"  righteousness.,  shall  reign  in  life  by  one,  Jesus  Christ. 
"  Therefore,  as  by  the  offence  of  one,  judgment  came 
"  upon  all  men  to  condemnation,  even  so  by  the  right  - 
"  eousness  of  one,  the  free  gift  came  upon  all  men  un- 
"  to  justification  of  life.  For  as  by  one  man's  disobe- 
"  dience,  many  were  made  sinners,  so  by  the  obedi- 
"  ence  of  one,  shall  many  be  made  righteous.  More- 
"  over,  the  law  entered,  that  the  offence  might  abound. 
"  But  where  sin  abounded,  grace  did  much  more  a~ 
"  bound."     (Verse  14  to  20  inclusive.) 

In  this  contrast  of  the  effect  of  Adam's  transgress- 
ion on  his  posterity,  with  the  effect  of  Christ's  inter- 
position in  behalf  of  the  same  posterity,  St.  Paul  most 


60  CALVINISTICK   VIEWS 

explicitly  and  unequivocally  declares  the  latter  greatly 
to  transcend  the  former ;  so  that  in  whatever  sense 
death  or  wrath  may  be  supposed  to  affect  Adam's 
posterity  for  his  offence,  death  and  wrath  in  the  same 
sense  are  more  than  removed  and  counteracted  by  the 
obedience  and  mediation  of  Christ. 

Mankind  remaining  subjected  to  the  sentence  which 
God  pronounced  on  our  first  patents,  in  Genesis  in, 
15 — 19,  renders  them,  agreeably  to  St.  Paul's  views, 
children  of  wrath  by  nature,  but  justification  to  life 
through  the  free  gift,  having  come  upon  all  men,  man- 
kind consequently  are  through  the  free  gift,  objects  of 
mercy,  and  become  subjects  of  Christ's  quickening 
energy,  for  in  Christ  "  was  life  ;  and  the  life  was  the 
light  of  men."  "  That  was  the  true  light,  which 
lighteth  every  man  that  cometh  into  the  world."  John 
i,  4,  9.  As  the  sun's  rays  not  only  create  our  day, 
but  also  diffuse  heat,  and  shed  vegetative  life  a- 
round ;  so  Christ,  the  Sun  of  Righteousness,  not  only 
illuminates  every*  man  by  internal  operation ;  but  also 
imparts  to  each,  moral  energy. 

And  consequently,  I  have  secondly,  to  remark, 
that  the  death  in  tresspasses  and  sins,  mentioned  by 
St.  Paul,  as  having  been  the  condition  of  the  Ephe- 
sians,  was  produced  in  them,  not  by  Adam,  but  by 
themselves ;  and  the  manner  and  nature  of  it  are  most 
clearly  described  by  the  same  apostle,  in  Romans  i, 
18 — 3i.  "  For  the  wrath  of  God  is  revealed  from 
*'  heaven,  against  all  ungodliness  and  unrighteousness 
*•  of  men,  who  detain  the  truth  in  unrighteousness. 
"For  what  is  to  be  known  of  God  is  manifest  in 


©F    DEPRAVITY.  61 

M  them ;  for  God  hath  shewed  it  to  them.  For  those 
"  things  of  him  which  are  invisible,  both  his  eternal 
"  power  and  Godhead,  are  clearly  seen  from  the  crea- 
"  tion  of  the  world,  being  understood  by  the  things 
"  which  are  made,  so  that  they  are  without  excuse  : 
"  Because  knowing  God,  they  did  not  glorify  him  as 
**  a  God,  neither  were  thankful,  but  became  vain  in 
"  their  reasonings,  and  their  foolish  heart  was  darken- 
"  ed.  Professing  to  be  wise,  they  became  fools,  and 
"  changed  the  glory  of  the  incorruptible  God  into  an 
image  in  the  likeness  of  corruptible  man,  and  of 
birds,  and  of  four-footed  creatures  and  reptiles. 
"  Wherefore  God  also  gave  them  up  to  uncleanness 
"  through  the  desires  of  their  hearts,  to  dishonour 
"  their  bodies  among  themselves;  Who  changed  the 
"  truth  of  God  into  a  lie,  and  worshipped  and  served 
"  the  creature  above  the  creator,  who  is  blessed  forev- 
"  er !  Amen.  Therefore  God  gave  them  up  to  vile 
"  affections  ;  for  even  their  women  changed  the  natur- 
"aluse  to  that  which  is  against  nature:  And  like- 
"  wise,  also  men,  leaving  the  natural  use  of  the  wo- 
"  man,  burned  in  their  lust  toward  each  other,  men 
"  with  men  working  filthiness,  and  receiving  in  them- 
"  selves  the  just  recompence  of  their  errour.  And  as 
"  they  did  not  like  to  retain  God  in  their  knowledge, 
"  God  gave  them  up  to  an  undiscerning  mind,  to  do 
"  the  things  which  were  not  expedient.  Filled  with 
u  all  injustice,  fornication,  maliciousness,  covetousness. 
"  wickedness ;  full  of  envy,  murder,  contention,  de- 
"  ceit,  malignity  :  Whisperers,  backbiters  ;  haters 
"  of  God,  violent,  proud :  boasters,  inventers  of  evil 


Q2  CALVIN1STICK   VIEWS 

"  things  :  disobedient  to  parents,  without  understand- 
"  ing,  covenant-breakers,  without  natural  affection, 
"  implacable,  unmerciful.  Who  knowing  the  right- 
"  eous  judgment  of  God,  that  they  who  practise  such 
"  things  are  worthy  of  death,  not  only  do  the  same, 
"  but  have  pleasure  in  those  that  practise  them." 

The  subject  of  depravity  shall  be  concluded  in  my 
next. 


>4K-<&  ".:-' 


LETTER  VI. 

SIR, 

THAT  notion  of  a  depravity  which  renders  it 
the  "  crime  of  mankind,  as  well  as  their  misery,  that 
they  are  ruined  in  body,  soul,  and  spirit,"  you  con- 
sider as  further  taught  in  Job  xiv,  4.  "  Who  can 
bring  a  clean  thing  out  of  an  unclean  ?"  And  also  as 
taught  in  (chapter  xv,  verse  14.)  "  What  is  man 
that  he  should  be  clean,  and  he  which  is  born  of  wo- 
man, that  he  should  be  righteous?"  But  as  these 
have  been  anticipated  in  the  exposition  of  the  text  last 
preceding,  I  shall  now  proceed  to  the  sixth,  viz. 
"  The  natural  man  receivethnot  the  things  of  the  spir- 
it of  God,  for  they  are  foolishness  unto  him  ;  neither 
can  he  know  them,  for  they  are  spiritually  discerned." 
All  important  questions  here  are,  who  is  this  natural 
man  ?  Is  he  a  little  child  ?  Or,  is  he  a  self- perverted, 
self-  vitiated  adult  person '?  If  of  the  latter  descrip- 
tion, his  blindness  affords  neither  evidence,  nor  exam- 


a 
tt 


OF    DEPRAVITY.  63 

pie  of  the  real  "effects  of  Adam's  fall."  But  if  of 
the  former  description,  that  is,  if  he  is  a  little  child, 
his  ignorance  and  incapacity  of  knowledge,  are  things 
perfectly  innocent  and  excusable.  Macknight,  ren- 
ders "natural  man"  "animal  man;"  and  defines 
him  to  be  "  One  who  makes  the  faculties  of  his  ani- 
"  mai  nature,  that  is,  his  senses,  his  passions,  and  his 
u  natural  reason  darkened  by  prejudices,  the  measure 
"  of  truth,  and  the  rule  of  his  conduct,  without  paying 
"  any  regard  to  the  discoveries  of  revelation.  Of  this 
"  character  were  the  (self-sufficient)  heathen  philoso- 
phers, to  whom  the  doctrines  of  the  gospel  were 
foolishness.  Also  the  Jewish  scribes,  and  those  false 
"  teachers,  whom  Jude,  verse  19,  calls  animal  men, 
"  not  having  the  spirit.  These  all  rejected  the  gos- 
"  pel,  because  they  could  not  explain  its  doctrines  by 
"their  own  principles  or  preconceived  notions." 

And  with  this  accords  Christ's  own  account  of  the 
character,  condition,  opportunities,  and  wilful,  (not 
hereditary)  blindness  and  aggravated  guilt  of  the  ani- 
mal and  diabolical  men  of  his  da}'.  "  He  that  believ- 
"  eth  not,  is  condemned  already,  because  he  hath  not 
"  believed  in  the  name  of  the  only  begotten  Son  of 
"  God.  And  this  is  the  condemnation,  that  light  is 
"  come  into  the  world,  and  men  loved  darkness  rather 
"  than  light,  because  their  deeds  were  evil.  For  eve- 
"  ry  one  that  doeth  evil,  hateth  the  light ;  neither  com- 
"  eth  to  the  light,  lest  his  deeds  should  be  reproved. v 
(John  in,  18,  19,  20.)  The  inability  to  perceive 
spiritual  things,  of  these  unregenerate  men,  of  whom 
Christ   thus   complained,     arose   plainly,    not    from 


64  CALVINISTICK  VIEWS 

deficiency  of  light  to  see,  nor  of  means  to  obtain 
knowledge;  and  therefore  they  are  condemned,  be- 
cause they  rejected  the  light,  and  hated  the  knowl- 
edge. Their  wilfulness  produced  their  unbelief,  and 
their  unbelief  their  destruction.  The  prevalence  of 
their  animal  propensions  over  reason  and  conscience, 
was  not  from  hereditary  descent,  but  from  personal 
deeds  of  iniquity  ;  so  that  according  to  the  foregoing 
doctrines  of  Christ,  these  natural,  animal,  or  diabolical 
men,  were  the  wretched  victims  of  their  own  folly, 
self-blinded,  self- corrupted,  and  self-ruined. 

Seventh  and  eighth  texts.  In  your  note  of  page  82, 
you  connect  Isaiah  vui,  20,  with  Ephesians  iv,  8, 
and  adduce  them  as  descriptive  of  "  the  natural  effects 
of  the  fall."  But  surely  your  selection  for  such  a  pur- 
pose is  truly  abortive  and  unhappy.  For  the  former 
is  wholly  foreign  to  your  purpose,  and  the  latter  whol- 
ly against  you.  The  former  reads  thus,  "  To  the 
law  and  to  the  testimony  :  if  they  speak  not  according 
to  this  word,  it  is  because  there  is  no  light  in  them." 
This  text,  therefore,  has  no  more  affinity  with  Adam's 
fall,  than  it  has  with  the  erection,  or  fall  of  the  tower 
of  Babel.  Ephesians  iv,  18,  being  best  explained 
by  its  own  connexion  with  the  verse  preceding,  and 
with  that  which  follows,  I  therefore  shall  insert  all 
three.  "  This  I  say,  therefore,  and  testify  in  the 
:i  Lord,  that  ye  henceforth  walk  not  as  other  Gentiles 
"  walk,  in  the  vanity  of  their  mind.  Having  the  un- 
"  derstanding  darkened,  being  alienated  from  the  life 
"  of  God  through  the  ignorance  that  is  in  them,  be- 
"cause  of  the  blindness  of  their  heart.     Who  being 


OF     DEPRAVITY.  <35 

&  past  feeling,  have  given  themselves  over  unto  lasciv- 
"  iousness,  to  work  all  uncleanness  with  greediness." 

It  should  seem  unnecessary  to  add  further  proof 
than  this,  that  the  degeneracy   which  has  in  but  too 
many  cases  degraded  human  nature  even   below  bru- 
tality itself;  is  neither  hereditary  nor  necessary,  but  is 
avoidable,    voluntary    and   wholly   the  •  effect   of  the 
crimes  of  those,   who  in  the  abuse  of  rich  mercies, 
have  destroyed  themselves :    a  few,  however,  out  of 
many  other  scripture  declarations  to  this  effect,  I  shall 
here  insert.     "  For  the  wrath  of  God  is  revealed  from 
"  heaven  against  all  ungodliness  and  unrighteousness 
"  of  men,   who  hold    the  truth  in  unrighteousness. 
"  Because  that  which  may  be  known  of  God  is  mani- 
11 /est  in  them,  for  God  hath  shewed  it  unto  them. 
"  For  the  invisible  things  of  him  from  the  creation  of 
"  the  world  are  clearly  seen,  being  understood  by  the 
"  things  that  are  made,   even  his  eternal  power  and 
"  godhead ;  so  that  they  are  without  excuse.     And 
"even  as  they  did  not  like  to  retain  God  in  their 
"knowledge,   God    gave  them  over  to  a  reprobate 
"  mind."     Much  more  to  this  effect,  as  before  noted, 
is  contained  in  this  first  chapter  of  Romans,  whereby  it 
is  proved,  that  the  blindness  and  degeneracy  of  animal 
men,    is   not  from  Adam,    but  is  from  themselves 
through  temptation,   and  as  really  so,  as  Adam's  was 
from  himself,  when  yielding  to  Eve. 

If  further  proofs  are  requisite,  then  sir,  recollect, 
that  "  if  our  gospel  be  hid,  it  is  hid  to  them  that  are 
"  lost :  In  whom  the  god  of  this  world,  hath  blinded 
"the  mind  of  them  who  believe  not,  lest  the  light  of 


$6  CALVINISTICK  VIEWS 

"  the  glorious  gospel  of  Christ,  who  is  the  image  of 
"  God,  should  shine  into  them."  II  Corinthians,  iv, 
3,  4.  These  persons  were  not  blinded  and  ruined 
by  Adam's  fall,  but  judicially  as  a  punishment  for 
their  own  obstinate  rejection  of  Christ  and  his  gos- 
pel, they  were  given  over  to  the  blinding  influence  of 
satan,  even  as  those  mentioned  in  II.  Thessalonians, 
whom  God  gave  up  to  "him  whose  coming  is  after 
"  the  working  of  Satan,  with  all  power  and  signs,  and 
"  lying  wonders,  and  with  all  deceivableness  of  un- 
"  righteousness  in  them  who  perish,  because  they  re- 
"  ceived  not  the  love  of  the  truth,  that  they  might  be 
"  saved.  And  for  this  cause  God  shall  send  them 
".  strong  delusion,  that  they  should  believe  a  lie.  That 
"  they  all  might  be  damned,  who  believed  not  the 
"truth,  but  had  pleasure  in  unrighteousness."  (n,  9, 
10.)  And  with  this  new-testament  doctrine  of  self 
corruption,  agrees  the  old-testament  doctrine  in  Deu- 
teronomy xxxn,  5.  "They  have  corrupted  them- 
"  selves,  their  spot  is  not  the  spot  of  his  children : 
"  They  are  a  perverse  and  crooked  generation." 

I  am  now  to  remark  on  the  ninth  and  the  last  pro- 
posed text,  which  is  that  of  Galatians  v,  17.  "  For 
"the  flesh  lusteth  against  the  Spirit,  and  the  Spirit 
"  against  the  flesh  ;  and  these  are  contrary  the  one  to 
"  the  other,  so  that  ye  cannot  do  the  things  that  ye 
"would."  This  seems  to  be  adduced  as  evidence 
of  hereditary  depravity,  by  so  construing  this  text,  as 
to  make  it  teach,  that  hereditary  depravity  is  so  great 
in  all  men,  as  that  even  in  all  the  regenerate,  an  un- 
subdued portion  of  it  still  remains ;  which  causes  a 


OF    DEPRAVITY.  6? 

perpetual  warfare  betwixt  this  remnant  of  old  Adam, 
and  the  communicated  Spirit  of  the  new  man ;  here 
called  the  Spirit  against  the  flesh. 

This  very  plausible  argument  is,  however,  wholly- 
incorrect,  and  fallacious ;  and  for  the  following  rea- 
sons.    First.     Because  this  text,  although  truly  de- 
scriptive of  the  Galatian  professors,  and  of  many  oth- 
ers resembling  them  in  unfaithfulness  to  their  high   . 
calling,  and  to  the  Spirit  of  Christ  imparted  to  them ; 
yet  it  was  not  applicable  in  the  same  sense  to  upright? 
faithful  and  obedient  believers.     For  proof  of  this  as- 
sertion, we  only  need  to  observe  strictly,  the  difference 
of  St.   Paul's  manner  of  address  to  these  Galatians, 
and  to  other  unfaithful  christians ;  and  his  addresses 
to  christians  whom  he  deemed  faithful  to  the  Spirit, 
and  circumspect  in  life  and  conversation.      To  the 
former  he  writes,  "  O  foolish  Galatians,  who  hath  be- 
witched  you,    that  ye  should  not  obey  the  truth." 
"  Are  ye  so  foolish  ?  Having  begun  in  the  Spirit,  are 
ye  now  made  perfect  in  the  flesh  ?"     "Ye  did  run 
well,  who  did  hinder  you  that  ye  should  not  obey  the 
truth?"  "  I  stand  in  doubt  of  you."  "  I  am  afraid  of 
you,  lest  I  have  bestowed  upon  you  labour  in  vain." 
"  If  ye  bite  and  devour  one  another,  take  heed  that  ye 
be  not  consumed  one  of  another."     Here  then  were 
the  degenerate  christians  to  whom  it  was  said,  "  The 
flesh  lusteth  against  the  Spirit,  and  the   Spirit  against 
the  flesh ;  so  that  ye   cannot  do  the  things  that  ye 
would."     And  but  too  much  like  those  of  Galatia 
were  the  professors  in  Corinth,  who  were  so  grossly 
corrupt  as  to  have  suffered  an  incestuous  person  te> 


68  CALVINISTICK  VIEWS 

abide  in  their  communion  ;  so  sensual,  as  to  have  be- 
come drunken  at  the  Lord's  table ;  and  so  contentious 
as  to  have  bandied  into  parties— for  Paul,  for  Apollos, 
and  for  Cephas,  even  to  forgetfulness  of  Him,   who 
was  crucified  for  them.     And  hence,   said  St.  Pawl 
unto  them,  "  I  brethren,  could  not  speak  unto  you  as 
"  unto  spiritual,  but  as  unto  carnal,  even  as  unto  babes 
"  in  Christ.     I  have  fed  you  with  milk,  and  not  with 
iC  meat ;  for  hitherto  ye  were  not  able  to  bear  it,  nei- 
"  ther  yet  are  ye  able.     For  ye  are  yet  carnal;  for 
"whereas  there   is    among  you  envying,  and  strife^ 
"and  divisions;  are  ye  not  carnal  and  walk  as  men?" 
And  Paul  when  rebuking  the  Hebrew  christians  for 
stubborn  or  indolent  stupidity,   says,  "  Ye  are  dull  of 
hearing.     For  when  for  the  time  ye  ought  to  be 
teachers,   ye  have  need  that  one  teach  you  again, 
which  be  the  first  principles  of  the  oracles  of  God : 
"  and  are  become  such  as  have  need  of  milk  ;  and  not 
"  of  strong  meat.     For  every  one  that  useth  milk,  is 
"  unskilled  in  the  word  of  righteousness  ;  for  he  is  a 
"babe."    (Hebrews  v,  11,  12,  13.)     These  Hebrew 
babes,  and  the  Corinthian  babes,  were  not  young  con- 
verts in  the  healthful  vigour  of  their  first  love.     But 
like  the  bewitched    Galatians,    were  fallen  from  the 
Spirit  into  fleshly  lusts  ;  and  more  resembled  children, 
debilitated  and  deformed  by  disease,    than  diey  did 
those  faithful  converts,  who,   hungering  and  thirsting 
after  righteousness,  and  fed  with  the  sincere  milk  of 
the  word,  thereby  were  growing  up  from  little  chil- 
dren into  young  men,  and  thence  into  the  piety  and 


a 
tt 
K 


OP    DEPRAVITY.  69 

knowledge  of  fathers,  filled  with  the  measure  of  the 
stature  and  fulness  which  is  in  Christ. 

It  was  unto  such  as  these  latter  christians  that  St, 
Paul  wrote  after  this  manner;  "  Therefore  if  any  man 
be  in  Christ,  he  is  a  new  creature ;  oid  things  are 
passed  away,  behold,  all  things  are  become  new." 
"  There  is,  therefore,  now  no  condemnation  to  them, 
who  are  in  Christ  Jesus,  who  walk  not  after  the  flesh, 
but  after  the  Spirit."  "  That  the  righteousness  of  the 
Jaw  might  be  fulfilled  in  us,  who  walk  not  after  the 
**  flesh,  but  after  the  Spirit."  And  of  himself  he  as- 
serts, "  I  can  do  all  things  through  Christ,  who 
strengtheneth  me."  Hence,  therefore,  it  follows,  that 
the  enthraling  fleshly  conflicts  of  the  Galatians,  are  no 
more  characteristick  of  the  condition  of  faithful  chris- 
tians, than  the  diseased  bodies  of  the  intemperate  are, 
of  the  healthful  vigour  of  constitutions  improved  by 
due  exercise,  and  the  strictest  temperance.  And  con- 
sequently, this  degeneracy  of  unfaithful  believers,  af- 
fords no  proof  whatsoever  of  an  invincible,  hereditary 
depravity  derived  from  Adam. 

Reason  second.  As  the  corruptions  of  backslidden, 
lukewarm  professors,  afford  no  evidence  of  an  heredi- 
tary depravity,  so  neither  does  the  warfare  experienced 
by  faithful  christians,  afford  proof  of  old  Adam  still 
lurking  within  them.  For  although  the  apostle  ex- 
horts the  Ephesians  to  "put  off  the  old  man,"  iv,22, 
he  does  not  mean  any  thing  derived  from  Adam,  but 
"  their  (own)  former  conversation  which  was  corrupt, 
according  to  the  deceitful  lusts,"  and  which  they  prac- 
ticed when  in  heathenism.     And  writing  to  the  Collo 


70  CALVINISTICK  VIEWS 

sians,  in,  9,  he  says,  "  yc  have  put  off  the  old  maa 
with  his  deeds  ;"  which  assertion  is  incompatible  with 
a  still  inward,  lurking  remains  of  him.  The  old  man 
in  each  text  is  a  mere  metaphor,  to  signify  the  vicious 
inclinations,  habits  and  sinful  practices,  when  in  a 
suite  of  unbelief.  But  no  intimation  is  thereby  given 
as  to  the  origin  of  such  sinfulness. 

As  to  the  warfare  experienced  by  real  and  spiritual 
christians,  it  is  no  difficult  matter  to  account  for  it ; 
since  they  still  inhabit  bodies  of  flesh  and  blood,  are 
exposed  to  temptation  by  a  subtle  and  invisible  ad- 
versary, and  are  placed  -  in  a  world  at  enmity  with 
them.  Christ  himself  had  to  conflict  with  all  of  these. 
And  the  servant  is  not  to  expect  to  be  above  his 
Lord. 

Having  thus  replied  to  your  numerous  texts,  I  have 
now  to  combat  your  argument  adduced  in  support  of 
them ;  and  which  apparently  is  so  formidable  as  to 
seem  an  host  in  itself. 

Your  argument.  "  The  man  who  will  pretend  that 
the  body  and  soul,  in  all  their  faculties,  have  not  suf- 
fered by  the  fall,  is  bound  to  prove,  that  Adam,  be- 
"  fore  his  transgression,  was  subject  to  inordinate  ani- 
"  mal  passions,  to  disease,  to  false  reasonings,  to  a 
:<  perverted  conscience,  and  to  an  uncontrolable  heart. 
u  He  must  prove  that  man,  in  the  image  of  God,  was 
"  as  weak,  wretched  and  wicked,  as  he  now  is,  with- 
"  out  it." 

In  order  clearly  to  perceive,  and  fully  to  compre- 
hend the  strength  and  conclusiveness  of  this  reason- 
ing, I  will  here  reduce  it  to  syilogistical  form ;  and  so 


a 

a 


OF    DEPRAVITY.  ,  71 

reduced  it  will  thus  stand.  The  souls  and  bodies  of 
all  men,  in  all  their  faculties,  are  so  impaired,  as  that 
from  thence,  all  human  weakness,  wretchedness  and 
wickedness,  result.  This  impaired  or  injured  condi- 
tion of  all  human  faculties,  productive  of  all  human 
weakness,  wretchedness  and  wickedness,  was  wholly 
caused  by  Adam's  fall.  Therefore  the  man  Mho  will 
pretend  that  the  bodies  and  souls  of  all  men,  in  all 
their  faculties,  have  not  thus  suffered  by  the  fall,  is 
bound  to  prove  that  Adam,  before  his  transgression, 
was  subject  to  inordinate  animal  passions,  to  disease, 
to  false  reasonings,  to  a  perverted  conscience,  and  an 
uncontrolable  heart,  &c.  &c.  But  this  argument  thus 
tested  by  syllogistical  form  and  rules,  will  not  endure 
the  trial,  for  when  examined,  both  your  major  and 
minor  propositions  are  only  taken  for  granted,  although 
both  the  one  and  the  other  are  most  expressly  denied 
in  this  controversy :  consequently  your  inference  is 
inconclusive,  and  of  course  your  whole  argument  is 
good  for  nothing,  because  it  proves  nothing. 

It  is  not,  however,  designed  in  this  controversy,  to 
deny  that  Adam's  posterity  are  sufferers  by  his  fall ; 
but  it  is  denied  that  they  are  sufferers  in  the  manner, 
and  to  the  extent  which  Calvinism  supposes  :  for  if 
sufferers  in  all  our  faculties  of  soul  and  body,  so  as  to 
render  all  our  wickedness  unavoidable  j  our  wicked- 
ness is  itself  a  nullity,  and  we  ourselves  are  neither 
moral  agents  nor  fit  subjects  of  divine  law,  nor  yet  in- 
vested with  that  responsibility  of  character,  which  ad- 
mits of  the  final  decisions  of  a  judgment  day.  In  this 
controversy   it  is  also  doubted  that  our  first  parents 


72  CALVINISTICK   VIEWS 

when  created,  were  invested  with  such  high  perfec- 
tions of  either  soul  or  body  as  Calvinism  seems  to  im- 
agine. For  if  their  bodies  were  in  themselves  immor- 
tal, how  came  their  mortality  to  be  effected  by  debar- 
ing  them  from  access  to  the  tree  of  life  ?  (Genesis  in, 
22,  23,  24.)  If  they  were  not  liable  to  false  reason- 
ing, how  came  Eve  to  be  deceived  ?  If  not  subj  ect  to 
inordinate  animal  appetite,  how  came  the  pleasing  ap- 
pearance of  the  forbidden  fruit  to  be  so  inviting  to  the 
eye  of  Eve  ?  And  if  both  Adam's  and  Eve's  hearts 
were  not  accessable  to  unbelief  and  a  perverted  con- 
science, pray  why  did  they  fall  at  all  ? 

Calvinistick  ideas  of  Adam's  primeval  perfection, 
seem  therefore,  to  border  upon  extravagance  ;  and  not 
to  be  reconcilable  with  a  condition  of  peccabilitv. 
Whatever  loss  we  may  have  sustained  by  the  sin  of 
Adam,  yet  ample  indemnification  therefor,  appears  to 
have  been  made  to  us  by  Christ.  For  if  "In  Adam 
all  have  died;"  so  the  same  all,  and  in  the  same 
sense,  "  In  Christ  are  made  alive."  If,  "  By  the  of- 
fence of  one,  judgment  came  upon  all  men  to  con- 
demnation :  even  so  by  the  righteousness  of  one  the 
free  gift,  came  upon  all  men  to  justification  of  life." 
And,  "  As  by  one  man's  disobedience  many  were 
made  sinners  ;  so  by  the  obedience  of  one,  shall  many 
be  made  righteous."  So  that  "  Where  sin  abound- 
ed, grace  did  much  more  abound :  that  as  sin  hath 
reigned  unto  death,  even  so  might  grace  reign,  through 
righteousness  unto  eternal  life,  through  Jesus  Christ 
our  Lord."  (St.  Paul.) 


OF    DEPRAVITY.  73 

With  all  this  weight  of  evidence  before  us,  of  the 
aboundings  of  divine  mercy  unto  all  men,  in  overbal- 
ancing their  loss  by  Adam,  through  gain  confered  by 
Christ :  How  deeply  is  it  to  be  regretted,  that  Calvin- 
ism should  so  exaggerate  the  evils  of  the  one  event : 
and  so  depreciate  the  grace  of  the  other ;  as  to  attempt 
to  consign  over  to  remediless  ruin,  innumerable  mil- 
lions of  the  human  race,  by  overwhelming  them  with 
such  a  burthen  of  depravity  from  Adam,  as  that  the 
grace  and  power  derived  from  Christ,  are  deemed  in- 
adequate to  remove. 

But  to  return.  Your  deceptive  argument,  sir,  not 
having  endured  the  trial  of  a  strict  examination,  per- 
mit me  to  aid  your  side  of  the  question ;  by  adducing 
a  portion  of  scripture,  by  many  deemed  conclusively- 
unanswerable  in  behalf  of  depravity  as  taught  by  Cal- 
vinism. This  scripture  was  spoken  by  Christ  him- 
self. And  was  made  scripture  by  the  recording  pen 
of  the  beloved  disciple  John,  in  in,  5,  6.  "  Verily, 
verily  I  say  unto  thee,  except  a  man  be  born  of  water 
and  of  the  spirit,  he  cannot  enter  into  the  kingdom  of 
God.  That  which  is  born  of  the  flesh,  is  flesh;  and 
that  which  is  born  of  the  spirit,  is  spirit.''''  The  evi- 
dence supposed  to  result  from  this  text,  as  stamping 
authority  on  Calvinistick  views  of  human  depravity,  is 
generally  thus  infered,  viz.  That  as  every  man  needs 
to  be  new  born  by  the  Spirit ;  in  order  to  become 
qualified  for  entering  into  the  kingdom  of  heaven. 
Therefore  the  first  or  fleshly  birth,  imparts  to  every 
man  a  nature  so  corrupt  and  sinful ;  and  so  debilitat- 
ed in  all  its  powers  and  faculties,  as  that  every  man 


74  CALVINISTICK  VIEWS 

thereby  is  rendered  as  -  unable  to  co-operate  with  the 
power  of  the  spirit  which  regenerates  him,  as  Lazarus 
was  with  the  power  that  raised  him  from  the  dead ;  or, 
as  Adam  was  with  that  by  which  he  was  created  ; 
each  and  all  being  alike  passive  under  the  divine  ener- 
gizing influence.  But  this  construction  of  the  fieshly 
and  the  spiritual  birth,  although  strictly  accordant 
with  the  assertion  of  Calvin,  that  infants  "  Before  they 
see  the  light  of  this  life,  are  in  the  sight  of  God  filthy 
and  spotted  ;"  and  that  "  their  whole  nature  is  a  cer- 
tain seed  of  sin,  which  cannot  but  be  hateful  and 
abominable  unto  God."  Yet  still,  both  this  construc- 
tion and  this  assertion,  are  in  direct  contradiction  to 
right  reason,  and  to  Christ's  own  doctrines.  It  has 
been  already  ascertained  that  sin,  not  in  a  figurative  or 
metaphorical  sense,  but  in  the  true  and  real  significa- 
tion of  the  term,  that  is,  as  justly  subjecting  the  of- 
fender to  all  the  penalty  of  law,  can  consist  but  only 
in  the  transgression  of  law.  Hence,  therefore,  it  ne- 
cessarily results,  that  nothing  can  correctly  and  strictly 
be  deemed  sin,  or  sinfulness,  but  that  whatever  it  is, 
whereby  law  is  transgressed.  And  hence  it  indubita- 
bly further  follows,  that  mankind  cannot  possibly  be 
born  sinful,  because  they  cannot  either  in  the  womb, 
or  in  the  moment  of  birth,  transgrejss  any  law  human 
or  divine  ;  and  to  affirm  the  contrary  of  this,  although 
by  Calvin  himself,  is  but  to  assert  the  most  palpable 
nonsense. 

Christ,  the  unerring  teacher,  when  urging  the  ne- 
cessity of  the  new  birth,  did  not  affirm  it  of  little  chil- 
dren, but  of  adult  persons.     He  on  some  occasions, 


i 

OF    DEPRAVITY.  75 

contrasted  infantile  innocency,  with  adult  degeneracy. 
For  "  there  arose  a  reasoning  among  them,  (adults) 
"  which  of  them  should  be  the  greatest ;  and  Jesus 
"  perceiving  the  thought  of  their  heart,  called  a  little 
"  child  unto  him,  and  set  him  in  the  midst  of  them, 
"  and  said,  Verily  I  say  unto  you,  except  ye  be  con- 
"  verted  and  become  as  little  children,  ye  shall  not  en- 
"  ter  into  the  kingdom  of  heaven  :  Whosoever  there- 
"fore  shall  humble  himself  as  this  little  child,  the 
"  same  is  the  greatest  in  the  kingdom  of  heaven." 
Again,  "  Then  were  brought  unto  him  little  children, 
"  that  he  should  put  his  hands  on  them  and  pray,  and 
*'  the  disciples  rebuked  those  that  brought  them.  But 
"  when  Jesus  saw  it,  he  was  much  displeased,  and 
"  said  unto  them,  suffer  the  little  children  to  come  un- 
"  to  me,  and  forbid  them  not :  for  of  such  is  the  king- 
"  dom  of  God.  Verily,  whosoever  shall  not  receive 
"  the  kingdom  of  God  as  a  little  child,  shall  in  no  wise 
"  enter  therein.  And  he  took  them  up  in  his  arms, 
"  put  his  hands  upon  them,  and  blessed  them."  But 
whilst  we  thus  hear  declared,  infantile  meet?iess  for 
the  kingdom  of  God,  by  him,  unto  whom  that  king- 
dom belongs  :  and  behold  him  exhibit  little  children, 
as  becoming  and  instructive  examples  for  his  adult 
disciples  to  copy  after,  in  order  to  their  advancement 
in  his  blessed  kingdom.  So  on  the  other  hand,  when 
he  unmasks  the  actual  iniquity  of  hearts  really  de- 
praved, through  the  deceitful  lusts  ;  it  is  not  the  hearts 
of  little  children,  but  of  self  corrupted  adults  that  he 
uncovers.  As  thus  "  out  of  the  heart  of  men,  pro- 
u  ceed  evil  thoughts,  adulteries,  fornications,  murders, 


76  CALVINISTICK  VIEWS 

"  thefts,  covetousness,  wickedness,  deceit,  lascivious- 
"ness,  an  evil  eye,  blasphemy,  pride,  foolishness. 
"  All  these  things  came  from  within,  and  defile  the 
"  man."  (Mark  vn,  21,  22,  23.)  To  ascribe  there- 
fore, this  depravity  of  the  worst  of  self  corrupted  men, 
either  to  all  men  universally,  or  more  particularly  to 
the  infant  race  of  mankind,  is  a  species  of  slander  and 
vile  detraction,  expressly  forbidden  by  that  command- 
ment which  savs,  "  thou  shalt  not  bear  false  witness 
against  thy  neighbour." 

Should  it  in  reply  be  asked,  what  could  Christ  con- 
sistently have  intended,  by  teaching  that  the  subjects 
of  the  fleshly  birth,  need  a  spiritual  birth,  in  order  to 
the  attainment  of  life  eternal,  unless  thereby  he  intend- 
ed to  teach  that  same  universal  depravity  which  is 
taught  by  Calvinism  ?  Such  question  being  pro- 
pounded and  insisted  on,  would  peremptorily  demand 
an  inquiry  into  the  true  meaning  of  being  flesh  from 
the  fleshly  birth  ;  and  a  further  inquiry  into  the  opera- 
tion and  nature  of  the  spiritual  birth.  And  as  it  is  a 
fair  question,  and  one  which  should  not  be  evaded, 
„  I  therefore  shall  endeavour  to  make  such  inquiries,  as 
necessarily  result  from  it. 

To  be  constituted  flesh,  by  the  fleshly  birth,  has 
two  meanings,  which  can  neither  be  disputed  nor  de- 
nied. First,  it  signifies  that  the  child's  person  is  con- 
stituted of  materials  similar  to  those  which  compose 
the  persons  of  the  parents  from  whom  it  descended. 
And  secondly  it  indicates  the  communication  of  like 
animal  appetites,  with  those  of  the  parents,  as  hunger, 
thirst,  sexual  propensjons,   &c.  and  which  in  them 


OF    DEPRAVITY. 


77 


selves  are  neither  virtuous  nor  vicious.  But  there  is 
likewise  therein  another  implication,  viz.  That  of 
"  natural  affection."  Here  some  dispute  may  arise, 
as  Calvinism  seems  to  take  for  granted,  that  all  natur- 
al affection  is  unholy  affection.  This  however  cannot 
be  admitted ;  because  this  affection  is  implanted  in 
human  nature,  by  the  forming  hand  of  God  himself. 
And  is  sanctioned  by  the  authority  of  divine  law,  as 
witness  the  filth  commandment  and  its  implications. 
These  affections  of  human  nature,  are  the  legitimate 
offspring  of  the  fleshly  birth,  are  impressed  by  the 
hand  of  God  himself,  on  the  human  heart.  And  their 
proper  exercise  is  expressly  enjoined  by  divine  law. 
And  to  all  this  we  may  add,  that  these  affections, 
when  duly  cultivated  and  improved,  are  delightful 
sweetners  of  human  life ;  render  human  society  and 
intercourse  amiable  and  endearing;  kindly  stimulate 
to  the  performance  of  the  important  duties  of  relative 
life;  and  when  with  due  influence,  they  actuate  hus- 
band and  wife,  parent  and  child,  brother  *  nd  sister, 
friend,  relative  and  neighbour,  they,  by  an  union  of 
hearts  and  hands,  produce  a  condition  of  society  bear- 
ing resemblance  in  no  small  degree,  to  that  of  the 
kingdom  of  heaven  itself.  To  affirm  therefore,  that 
these  affections  are  in  themselves  sinful,  is  no  mark  of 
either  candour,  or  true  wisdom.  If  natural  affection 
is  in  itself  a  criminal  affection,  then  certainly  it  ought 
if  possible  to  be  wholly  suppressed,  and  exterminated 
from  the  human  heart.  But  such  an  eradication  would 
be  not  only  a  mutilation,  but  likewise  a  horrible  de- 
pravation of  the  human  heart;  for  St.  Paul,  in   Ro 


78  CALVINISTICK   VIEWS 

mans  i,  31,  and  in  II  Timothy,  in,  3,  ranks  such  as 
are  "  without  natural  affection,"  amongst  the  vilest 
persons  and  characters  of  that,  and  of  future  corrupt 
generations. 

To  be  constituted  flesh  by  the  fleshly  birth  implies 
then  most  clearly,  first,  that  the  child's  person  is  consti- 
tuted of  materials  similar  to  those  which  compose  the 
persons  of  the  parents  from  whom  it  descended.  Sec- 
ondly, It  imports  that  the  animal  appetites  of  the  par- 
ents, such  as  hunger,  thirst,  and  sexual  propensions, 
are  communicated  with  the  animal  nature  to  the  offs- 
pring. And  thirdly,  It  indicates  the  transmittal  of  the 
natural  affections,  viz.  self  love,  love  of  parents,  and 
kindred  love  of  human  kind,  as  well  as  conjugal  af- 
fection. And  although  these  affections  of  nature,  are 
in  themselves  deemed  sinful  by  the  generality  of  Cal- 
vinists :  yet  they  can  never  be  proved  to  be  sinful  in 
themselves,  however  sinful  may  be  their  abuse  and 
corruption.  And  this  leads  directly  to  a  most  im- 
portant point,  viz.  To  the  natural  affections,  not  as 
they  are. communicated  by  the  fleshly  birth,  but  as 
they  become  vitiated  and  depraved  by  abuse,  by  a 
criminal  and  habitual  indulgence  of  them  on  forbidden 
objects.  This  corruption  of  human  hearts,  which  is 
effected  by  repeated  acts  of  iniquity,  Calvinism  mis- 
takes for  an  effect  of  the  fleshly  birth.  This  mistake 
probably  first  arose  from  a  misconception  of  St.  Paul's 
account  of  this  corruption,  where  he  denominates  it 
the  works  of  the  flesh.  But  from  whatever  cause  it 
may  have  arisen,  it  has  lead  to  the  gross  errour  of  as- 
cribing to  natural  generation,  what  results  only  from 


OF     DEPRAVITY. 


personal  disobedience :  and  to  the  inconsistency  of  im- 
puting to  infancy,  the  detestable  degeneracy  of  the 
most  depraved  adults.  "  Now  the  works  of  the  flesh 
"  are  manifest,  which  are  these,  adultery,  fornication, 
"  uncleanness,  lasciviousness,  idolatry,  witchcraft,  ha- 
"  tred,  variance,  wrath,  strife,  seditions,  heresies,  eii- 
"  vyings,  murders,  drunkenness,  revelings  and  such 
"  like."  (Galatians  v,  19,  20,  21.)  This  long  cata- 
logue of  the  crimes  and  pollutions  of  the  most  corrupt 
portion  of  adult  transgressors,  could  never  in  any  a^e 
or  nation  justly  apply  to  the  infant  race  of  Adam : 
nor  did  St.  Paul  design  it  for  them.  And  how  strik- 
ingly different  were  his  ideas  concerning  children, 
when  like  his  divine  master,  he  took  occasion,  from 
their  characters,  to  instruct  persons  of  adult  years. 
"Brethren,  be  not  children  in  understanding;  howbe- 
it,  in  malice  be  ye  children."  (1  Corinthians,  xiv, 
20.)  "  The  greek  word  in  this  passage  does  not  sig- 
nify malice,  but  those  evil  dispositions  which  are 
contrary  to  the  gentleness  and  innocence  of  children ; 
"particularly  envy,  anger  and  strife"  (Macknight.) 
The  forementioned  deeds  of  iniquity,  termed  by  the 
apostle  the  works  of  the  flesh,  are  not  exhibited  as 
the  unavoidable  fruits  of  the  fleshly  birth,  but  as  the 
abuse  of  the  appetites  of  nature,  and  as  the  corruption 
of  the  once  uncorrupted  affections  of  nature.  Neither 
the  natural  appetites,  nor  the  natural  affections  are  ever 
in  the  scriptures  either  forbidden  or  condemned  ;  but 
the  natural  affections  are  most  powerfully  and  repeat- 
edly enjoined  and  recommended,  in  order  to  the  faith- 
ful performance  of  the  relative  duties.     And  conver- 


ge 

CI 


8Q  CALVINISTICK  VIEWS 

sion  itself  consists,  in  a  great  degree,  in  the  reimpreS- 
sion  of  natural  affection  upon  hearts  from  which  it 
had  been  obliterated  by  the  corroding  and  hardening 
works  of  the  flesh.  For  when  Malichi  predicted  the 
reformation  of  the  corrupted  Jews  under  the  preaching 
and  ministry  of  John  the  Baptist,  he  expressed  it  in 
these  terms.  "  He  shall  turn  the  heart  of  the  fathers 
to  the  children,  and  the  heart  of  the  children  to  their 
fathers,  lest  I  smite  the  earth  with  a  curse."  (iv,  6.) 
And  with  Malichi,  Ezekiel  most  strikingly  agrees; 
for  when  prophesying  of  the  far  greater  conversion  of 
the  posterity  of  the  Jews  of  the  dispersion,  in  the  latter 
day's  glory,  he  foretels  it  after  this  manner,  viz. 
"  Then  will  I  sprinkle  clean  water  upon  you,  and  ye 
"  shall  be  clean  from  all  your  filthiness,  and  from  all 
"  your  idols  will  I  cleanse  you.  A  new  heart  also 
"will  I  give  you,  and  a  new  spirit  will  I  put  within 
"  you ;  and  I  will  take  away  the  stony  heart  out  of 
"  your  flesh,  and  I  will  give  you  an  heart  of  flesh." 
(xxxvi,  25,  26.)  In  this  passage  the  word  flesh  oc- 
curs twice,  but  its  meaning  is  different  in  each  in- 
stance. It  appears  in  the  first  to  signify  the  same  as 
flesh  in  Galatians  v,  19,  as  already  noticed,  and  pro- 
ducing the  evil  works  there  enumerated  by  the  apos- 
tle. Here  its  evil  work  is  an  heart  of  stone,  cold, 
hard,  cruel,  relentless  and  destitute  of  true  natural 
affection.  But  as  mentioned  in  the  second  place,  it 
clearly  implies  an  heart  renewed  in  childlike  tender- 
ness of  natural  affection.  And  corresponding  with  its 
original  implantation  therein  at  the  fleshly  birth,  by  the 
forming  hand  of  the  Creator  himself.     But  this  regen- 


OF    DEPRAVITV.  81 

erated  heart  of  flesh,  although  thus  bearing  resem- 
blance to  the  infantile  heart  of  flesh,  in  kind  and  gen- 
tle affections  to  mankind ;  yet  greatly  transcends  the 
latter,  by  rising  into  a  participation  of  the  divine  na- 
ture. The  one  is  mere  uncorrupted  human  nature. 
The  other  is  corrupted  human  nature  rectified  ;  but 
still  rising  higher  through  a  spiritual  and  divine  leaven 
energizing  therein.  Mere  human  nature  in  infancy 
may  personally  be  innocent,  and  ceremonially  be  holy ; 
and  yet  be  destitute  of  that  real  holiness,  which  can 
exist  only  in  divine  love.  In  order  to  divine  love, 
there  must  be  divine  knowledge ;  and  consequently  in 
order  either  to  real  sin,  or  real  holiness,  there  must  be 
first  real  knowledge  of  God.  No  stream  can  rise  high- 
er than  its  fountain  head.  On  this  principle  it  was  that 
Christ  affirmed,  as  we  are  now  contemplating,  viz. 
"that,  which  is  born  of  the  flesh,  is  flesh;  and  that, 
which  is  born  of  the  spirit,  is  spirit."  This  therefore 
teaches,  that  though  we  receive  at  our  natural  birth, 
humane,  kind  and  gentle  affections,  yet  that  we  are 
incapable  of  rising  into  spiritual  power  and  purity,  un- 
til we  are  visited  by  "  the  true  light,  which  lighteth 
every  man  that  cometh  into  the  world."  (John  i,  9.) 
For  in  Christ  "  was  life,  and  the  life  was  the  light  of 
men."  Where  this  light  of  life  is  duly  received  and 
cherished,  it  imparts  the  "  new  spirit,"  spoken  of  as 
above  by  Ezekiel.  But  the  destitution  of  this  life 
giving  light,  can  never  be  the  crime  of  any  human 
being,  until  first  divinely  tendered,  but  wilfully  re- 
fused. Having  thus  enlarged  on  the  fleshly  birth,  the 
spiritual  now  demands  attention. 

i 


82  CALVINISTICK   VIEWS 

The  operations  of  the  Holy  Spirit,  in  the  infusion 
of  a  spiritual  leaven  into  the  expanding  mind  and  con- 
science of  the  child,  now  discerning  betwixt  good  and 
evil,  and  thereby  becoming  subjected  to  the  obligation 
of  the  obedience  of  faith ;  and  likewise  the  energizing 
influences  of  divine  grace  on  the  heart  of  the  self  cor- 
rupted, and  self  hardened  adult  sinner,  restoring  him 
to  infantile  tenderness  and  humility  by  converting  in- 
fluences, but  raising  him  still  higher,  even  to  divine 
love  and  into  "  fellowship  with  the  Father,  and  with 
his  Son,"  through  the  baptism  of  the  Holy  Spirit,  are 
represented  by  various  similitudes;  such  as  putting 
off  the  old,  and  putting  on  the  new  man,  a  new  crea- 
tion, a  putting  on  Christ,  and  Christ  being  formed  in 
them,  by  seed  cast  into  the  earth,  springing  up,  &.c.  : 
but  however  instructive  these  several  similitudes,  per- 
haps none  exceeds  that  of  a  new  birth,  in  its  aptness, 
strikingly  portraying  what  thereby  is  intended.  But 
this  important  subject,  although  thus  variously  eluci- 
dated, remains  in  some  respects  involved  in  impene- 
trable mystery.  As  saith  the  Lord,  "  The  wind 
"  bloweth  where  it  listeth,  and  thou  hearest  the  sound 
"  thereof,  but  canst  not  tell  whence  it  cometh,  or 
"  whither  it  goeth ;  so  is  every  one  that  is  born  of  the 
"  spirit."  The  operations  hereby  declared  incompre- 
hensible, are  not  subjects  of  our  inquiry  ;  but  what 
may  be  understood,  we  are  obliged  by  duty  to  seek 
to  know.  And,  happily,  in  aid  of  such  researches  in- 
to this  subject,  frequent  allusions  thereto  occur  in  the 
hallowed  language  of  divine  inspiration.  "  As  soon 
"  as  Zion  travailed,  she  brought  forth  her  children. 


OF    DEPRAVITY.  8S 

"  Shall  I  bring  to  the  birth  and  not  cause  to  bring 
"forth?  saith  the  Lord,"  "  My  little  children  of 
"  whom  I  travail  in  birth  again,  until  Christ  be  form- 
"  ed  in  you."  "  To  Christ  Jesus  I  have  begotten 
"  you  through  the  gospel."  "  The  God  and  Father 
"  of  our  Lord  Jesus  Christ,  hath  begotten  us  again." 
"  Of  his  own  will  begat  he  us  with  the  word  of  truth." 
"  Being  born  again,  (or  begotten)  not  of  corruptible 
"  seed,  but  of  incorruptible  by  the  word  of  God." 
"  Whosoever  hath  been  begotten  of  God  doth  not 
"  work  sin,  because  his  seed  abideth  in  him,  and  he 
"  cannot  sin  because  he  hath  been  begotten  of  God." 
(Macknight's  translation.) 

Other  texts  might  be  cited  to  the  same  effect,  but 
these  are  sufficient,  as  implying  striking  parallels  be- 
twixt the  natural  and  spiritual  birth  ;  as  first,  a  father 
begetting ;  secondly,  a  seed  energizing ;  thirdly,  a 
conceiving  and  nourishing  womb ;  fourthly,  painful 
travail ;  and  lastly,  children  born  in  due  time.  Now 
in  following  up  these  similitudes,  we  may,  without  dif- 
ficulty, discover  the  errour  and  absurdity  of  affirming 
a  total  passiveness  in  the  subjects  of  this  heavenly 
birth,  and  detect  the  fallacy  of  comparing  their  condi- 
tion to  that  of  Lazarus  raised  from  his  grave ;  or  of 
Adam  when  created.  For  such  comparisons  result 
not  from  any  thing  in  the  nature  or  operations  of  the 
new  birth  itself,  but  from  a  confusion  of  ideas  injudi- 
ciously derived  from  other  similitudes  of  conversion  ; 
whereby  the  mind  losing  sight  of  the  character  and 
circumstances  of  birth,  improperly  substitutes  those  of 
resurrection  and  creation  in  their  place. 


84  CALVINISTICK   VIEWS 

St.  Paul  says,  "  awake  thou  that  sleepest  and  arise 
from  the  dead."  And  again,  "  you  hath  he  quicken- 
ed who  were  dead."  In  these  and  in  similar  places, 
death  means  only  a  torpid  condition,  capable  of  stimu- 
lation into  moral  and  spiritual  perception  and  activity ; 
not  like  to  Lazarus  in  his  grave,  bat  rather  resembling 
a  man  benumbed  with  the  palsy,  capable  of  seeking 
and  subjecting  himself  to  the  electrick  shock. 

This  same  apostle  again  saith,  "  we  are  his  work- 
manship created  in  Christ  Jesus  unto  good  works." 
But  he  also  saith,  "  Be  ye  renewed  in  the  spirit  of 
your  mind,  and  put  on  the  new  man  which  after  God 
is  created  in  righteousness  and  true  holiness."  Here 
we  discover  a  creation,  not  passive  like  Adam's  dur- 
ing the  formation  of  his  body,  and  the  infusion  there- 
in of  a  living  soul ;  but  one  active,  in  which  the  Ephe- 
sian  christians,  as  efficients,  co-operated  in.  the  put- 
ting on  of  the  new  man  divinely  created.  And  this  ef- 
ficiency is  still  more  fully  expressed  of  the  Colossian 
christians,  thus,  u  Ye  have  put  off  the  old  man  with 
*'  his  deeds,  and  have  put  on  the  new  man,  which  is 
renewed  in  knowledge  after  the  image  of  him  that  cre- 
ated him."  As  the  evangelical  ideas  of  a  spiritual 
resurrection  and  spiritual  new  creation,  thus,  unques- 
tionably, involve  in  them  agency  as  exercised  by  the 
subjects  under  such  divine  influence  ;  so,  in  a  still 
more  expressive  manner,  agency  is  implied  in  the  sub- 
jects of  the  new  birth.  In  partruition,  according  to 
the  course  of  nature,  a  being  already  formed,  and  al- 
ready alive,  struggles  (in  conjunction  with  the  efforts 
of  the  mother  in  anguish)  not  into  life  or  existence, 


OP    DEPRAVITY.  85 

but  into  the  light  and  manner  of  life  in  this  world* 
But  the  spiritual  birth  involves  therein  much  greater 
degrees  of  intelligent  agency  in  the  subject,  than  is 
implied  in  the  subject  of  the  natural  birth.  For  the 
agency  of  both  mother  and  child  in  the  natural  birth, 
is  allegorically  implied  as  all  concentrating  in  the  sub- 
ject spiritually  born.  It  is  the  subject  spiritually  born 
that  conceives  the  impression  of  divine  truth  upon  the 
heart.  It  is  the  persons  own  heart  and  mind  eventu- 
ally so  born  that  nourishes  up  the  divinely  implanted 
principle,  until  Christ's  mind  and  spirit  becomes  fullv 
formed  in  them  ;  "  for  the  change  which  God  produ- 
ces in  men's  dispositions  and  actions,  by  the  truths  of 
the  gospel  impressed  on  their  minds,  is  so  great,  that 
it  may  be  called  a  begetting  them  anew."  (Mac- 
knight.)  It  is  the  soul  itself  struggling  into  a  new 
life  of  faith  working  by  love,  that  practises  the  self  de- 
nial of  ceasing  to  do  evil — that  takes  up  the  cross  of 
learning  to  do  well — that  drinks  of  the  bitter  waters  of 
repentance — and  that  laboriously  brings  fordi  the  fruits 
meet  therefor.  Actively  he  hears,  reads  and  meditates 
the  divine  word,  which  kills  and  yet  makes  him  alive. 
He  falls  under  the  threatenings  of  the  law,  but  taking 
hold  of  that  truth  that  God  is,  and  is  a  rexvarder  of 
all  who  diligently  seek  him,  (Hebrews  xi,  6)  he 
draws  nigh  to  God  by  the  importunity  of  prayer,  bv 
humble  confessions  of  sin,  and  by  pleading  the  prom- 
ises of  the  Saviour  to  such  as  ask,  seek  and  knock. 
Seeking  forgiveness  of  sins,  he  endeavours  heartily  to 
forgive  all  who  may  have  offended  him.  And  recol- 
lecting the  great  promise  of  Christ,   that  God  will 


S6  CALVINISTICK  VIEWS 

11  give  the  Holy  Spirit  to  them  that  ask  him."  (Luke 
xi.  13.)  He  asks  for  the  Spirit,  and  in  due  time,  be- 
ing baptized  therewith,  and  believing  on  Christ  with 
the  heart  unto  righteousness,  he  joyfully  emerges  into 
the  light,  liberty  and  privileges  of  God's  children.* 

But  to  close  all  further  allusions  to  the  circumstan- 
ces of  birth,  I  would  here  observe,  that  other  simili- 
tudes strongly  indicate  the  indispensable  necessity  of 
human  co-operation  with  divine  agency  in  order  to 
true  conversion.  This  is  clearly  manifest  from  the 
case  of  the  stony  ground  hearer,  who  perished,  not 
through  lack  of  divine  influence,  but  because  he  had 
not  "root  in  himself"  (Matthew  xiii,  21.)  It  also 
is  further  denoted  in  the  crop  of  a  matured  harvest, 


*  In  opposition  to  the  doctrine  of  the  new  birth  being  gradual 
and  progressive,  and  not  the  production  of  an  instantaneous,  ir- 
resistible divine  energy,  it  is  sometimes  asked,  "  what  would  be- 
come of  a  person  in  whom  it  commenced  and  was  progressing, 
should  he  die  before  its  completion  ?  Would  he  be  saved  or 
lost  ?"  To  such  queries,  perhaps  the  best  reply  occurs  in  Luke 
xtn,  23,  24.  "  Then  said  one  unto  him,  Lord,  are  there  few 
that  be  saved  ?  And  he  said  unto  them,  Strive  to  enter  in  at  the 
strait  gate  ;  for  many,  I  say  unto  you,  will  seek  to  enter  in,  and 
shall  not  be  able."  Should  this  admonitory  reply  not  silence 
the  caviling  objector,  then  let  him  reply  to  the  following  que- 
ries. What  becomes  of  an  unborn  infant,  which,  being  quick- 
ened, yet  expires  in  the  womb  ?  Does  its  soul  exist  amongst 
separate  spirits  ?  And  will  its  body  be  raised  up  in  the  day  of 
resurrection  ?  Perhaps  a  due  and  satisfactory  solution  of  the 
difficulties  in  the  latter  questions,  might  open  the  way  to  obvi- 
ate, by  a  more  direct  reply,  all  difficulty  existing  in  the  ques- 
tions first  proposed, 


OF    DEPRAVITY.  87 

where   "  the  earth  bringeth   forth  fruit   of  herself.'* 
(Mark  iv,  28.)     And  still  much  more  explicitly  and 
strenuously  is  it  taught,  in  complaints  against  sinners 
for  neglect  of  repentance  and  reformation ;  and  in  ex- 
hortations,  commandments  and  promises,  all  tending 
to  excite  them,  under  the  influence  of  hope,  and  fear, 
of  threatenings,  and  of  promises,  to  turn  "from  diso- 
bedience to  the  wisdom  of  the  just,"  and  from  the 
condemnation  through  unbelief,  to  that  salvation  which 
is  by  faith  in  the  Son  of  God. 

As  it  is  inexpedient  to  cite  here   the  multitude  of 
texts,  all  incontestibly  urging  sinners  to  a  co-operation 
with  the  efforts  of  the  divine  spirit,  in  reclaiming  them 
from  sin  to  holiness ;  so  I  shall  here  conclude  the  sub- 
ject of  an  hereditary  universal  depravity   of  human 
nature  as  taught  by  Calvinism,  by  remarking  thereon, 
as  follows,   viz.     First.     That  if  it  were  possible  to 
involve  mankind  in  such  a  depravation  of  all  their  nat- 
ural and  moral  powers  and  faculties,   such  depravity 
being  hereditary,  and  not  in  consequence  of  their  own 
personal  violation  of  law,   would  be  a  mere  nullity,  as 
it  would  utterly  disqualify  its  subjects  from  all  moral 
agency  whatsoever,  and  consequently  from  every  de- 
gree of  accountability. 

Remark  second.  The  necessity  of  a  spiritual  birth 
as  taught  by  Christ,  and  as  is  made  manifest  in  the 
foregoing  researches,  arises  not  from  a  total  corruption 
of  our  whole  nature  by  Adam,  but  from  our  nature  as 
derived  from  him  being  but  mere  human  nature.  For 
the  first  Adam  was  "  made  a  living  soul,"  and  hath 
transmitted  the  living  soul  to  us.  but  the  "  last  Adam 


88  CALVINISTICK  VIEWS 

was  made  a  quickening  spirit."     "  And  as  we  haver 
borne  the  image  of  the  earthly,   we  shall  also  bear  the 
image  of  the  heavenly."  (1  Corinthians,  xv,  45,  49.) 
In  this  gospel  view  of  the  subject,   we  behold  Christ, 
by  his  spiritual  energy,  producing  the  new  birth,  rais- 
ing men,  not  merely  from  the  effects  of  their  own  per- 
sonal depravation  through  "  the  deceitful  lusts,"  but 
also  above  the  nature  wherewith  born,  before  such  cor- 
ruption of  it.     We  behold  him  raising  them  not  only 
above  Adam's  state  after  his  fall,   but  also  as  to  the 
real  principle  of  righteousness  and  true  holiness,  above 
any  possessed  by  Adam  and  Eve  in  paradise.     For 
the  condition  of  faith  in  Christ  is  preferable  to  a  mere 
state  of  innocency,   separate  from  the  advantages  of 
grace  by  him. 

And  lastly.  As  sinners,  called  to  partake  of  the 
spiritual  birth,  are  not  only  rendered  capable  of  co-op- 
eration with  divine  regenerating  influences  of  grace ; 
but  also,  as  God  requires  of  them  such  co-action,  and 
as  the  failure  of  such  required  co-operation  is  the  rea- 
son why  all  men  are  not  born  again ;  so  it  is  a  most 
lamentable  and  deadly  errour  of  Calvinism,  to  tell  sin- 
ners they  have  no  power  to  do  any  thing  towards  their 
own  salvation ;  they  being  through  an  hereditary  de- 
pravity as  spiritually  impotent  as  stocks  and  stones,  or 
as  Ezekiel's  dry  bones. 

Hopkinsianism  to  be  entered  upon  in  my  next  let- 
ter. 


ORIGIN-    OF    HOPKIN-SIANISM.  89 


LETTER  VII. 

SIR, 

HOPKINSIANISM,  as  you  are  well  aware, 
claims  high  rank  amongst  systems  deemed  orthodox 
by  numerous  votaries.  So  aspiring  indeed  are  its  pre- 
tensions, as  boldly  to  assume  the  lofty  title  of  Calvin- 
ism improved.  But  this  arrogancy  you  have  hum- 
bled in  the  dust ;  for  in  your  contrast  you  have  com- 
pelled it  to  take  rank,  as  holding  the  first  place  only 
in  the  class  of  heresies. 

As  it  is  highly  unbecoming  to  intermeddle  where 
domestick  difficulties  occur,  I  shall  therefore  endeav- 
our not  to  irritate  brethren  against  each  other ;  but 
consider  and  treat  Hopkinsians  as,  at  least,  the  avow- 
ed friends,  and  ablest  allies  of  Calvinists.  For  it  was, 
that  when  Calvinism,  hard  pressed  and  goaded  by  the 
force  of  Arminian  arguments,  urged  home  by  Whit- 
by and  others,  that  the  subtle  Edwards  and  his  coad- 
jutor, Bellamy,  rallying  in  defence  of  the  tottering  for- 
tress, expeditiously,  and  with  singular  dexterity  de- 
vised means  to  repel  the  assailants. 

EDWARDS,  more  especially,  with  a  species  of 
mechanical  prowess,  surpassing  even  the  ingenuity  of 
Archimedes,  soon  reared  and  planted  on  the  ramparts 
of  the  battered  fortress,  a  metaphysical  engine  endued 
with  astonishing  powers.  For  such  was  its  construc- 
tion, through  means  of  principles  taken  for  granted, 
that  the  self  activity  of  spirit  became  reduced  to  the 

M 


90  EDWARDS BELLAMY. 

passivcncss  of  a  beam  and  scales  moved  by  weights, 
and  so  thorougly  imbued  was  its  essence  with  this 
principle  of  materiality,  that  whosoever  attempted  to 
ply  it  was  himself  speedily  transformed  into  a  mere 
mental  machine ;  and,  as  if  by  magnetick  attraction, 
became  instantly  suspended  on  the  beam  dangling  up 
and  down,  as  the  preponderating  weights  were  shifted 
to  either  scale.  This  great  machine,  thus  plied,  effu- 
sed on  all  who  assailed  it  such  overwhelming  mists 
and  fogs  of  fallacious  distinction,  bewildering  defini- 
tion, sophistical  inference,  and  irksome  tautology,  that 
but  few  were  able  to  discover  or  approach  its  vulner- 
able parts  of  necessarian  liberty ',  mechanism  of  mind, 
and  preposterous  natural  ability,  begetting  on  the  will 
a  mulish  progeny  oi  moral  volitions. 

BELLAMY,  encouraged  by  this  successful  inven- 
tion, and  observing  that  the  Calvinistick  tenet  of  "  un- 
conditional reprobating  wrath"  was  still  hugely  offen- 
sive to  multitudes,  who  could  no  otherwise  regard  it, 
but  as  being  unqualified  cruelty,  aided  his  ingenious 
friend  in  devising  a  mirror,  which,  by  the  power  of  re- 
versing objects,  could  transform  cruelty  into  compas- 
sion, sin  into  divine  glory,  and  absurdity  into  plausible 
argument.  This  mirror  was  "  love  of  being  in  gener- 
al," set  in  a  frame  gilded  with  disinterested  love. 
And  such  were  the  effects  of  this  surprising  mirror, 
that  thousands  looking  therein  became  instantly  so  en- 
amoured with  unconditional  reprobating  wrath,  that 
losing  the  power  of  due  and  sober  reflection,  they 
quickly  fancied  themselves  perfectly  willing,  in  order 
to  glorify  God,  to  go  to  hell,  and  be  eternally  damned. 


HOPKINS EMMONS.  91 

It  was  under  the  influence  of  these  exquisite  advan- 
tages to  Calvinism,  of  this  machinery  and  mirror,  that 
HOPKINS  arose  into  view.  This  singular  reform- 
er appears  to  have  possessed  a  mind  emulous  of  dis- 
tinction, patient  of  fatigue,  acute  in  discrimination,  and 
daring  in  inference,  but  narrowed  within  the  circum- 
scribed limits  of  sectarianism.  With  these  qualifica- 
tions he  boldly  innovated  on  Calvinism,  not  to  muti- 
late, but  to  amend,  nor  yet  to  subvert,  but  to  establish 
it  on  an  immovable  foundation.  Therefore,  what  to 
him  appeared  defensible,  he  retained ;  what  he  deemed 
untenable,  he  abandoned.  Legitimate  inferences,  he 
admitted,  avowed  and  vindicated ;  and,  applying  the 
Bellamite  and  Edwardean  mirror,  further  embellish- 
ed with  a  surprising  glare  of  benevolence  ;  assumption, 
became  tinged  into  argument,  effrontery  appeared 
modesty,  deformity  was  sublimated  into  beauty,  and 
finally,  plying  dexterously  the  Edwardean  machinery, 
he,  in  concert  with  numerous  disciples,  actuated  by 
automaton  energy,  boldly  bade  defiance  to  every  ar- 
minian  foe. 

EMMONS,  as  his  coadjutor  and  successor,  appears 
now  to  unfurl  the  banner,  and  direct  the  march  of 
Necessarianism*  This  distinguished  gentleman,  on 
stepping  into  the  Hopkinsian  Divinity  Chair,  vacated 
by  the  death  of  his  renowned  friend,  found  himself  in 
possession  of  important  advantages.  The  machinery 
and  mirror  were  invented,  improvements  made  on 
them,  and  besides,  were  extensively  put  into  success- 
ful operation.  The  horrour,  usually  attendant  on 
novel  and  impious  absurdities,  had  generally  abated. 


92  EMMONS. 

For  by  that  time,  the  ears  of  mankind  were  become 
gradually  accustomed  and  familiarized  to  hear  -with 
patience  the   most  offensive  contradictions.     Numer- 
ous disciples  were  found  to  embrace  and  vindicate 
them.     The  press  groaned  beneath  the  redundancy  of 
their  effusions.     Numerous  pulpits,  on  each  Lord's 
day,  zealously  propagated  the  new  divinity.     Colleges 
adopted  and  sanctioned  the   philosophical  theology  of 
the  rising  sect — whilst  this  illumined  subreformer  was 
himself  a  host.     Formed  by  nature  for  metaphysical 
disquisition,   inducted   into  it  from   childhood,  trained 
to  it  by  education,  and  accustomed  to  it  by  habitual 
exercise;  he,   without  scruple,  and  perhaps  without 
due  previous  examination  o{Jirst  principles,  commen- 
ced in  that  career,   which   loudly    invited  to  future 
fame.     If  Edwards  and  Hopkins,  were  each,   expert 
and  subtle  metaphysicians,  yet  neither  possessed  in 
any  high  degree,  ease  of  diction,  elegance  of  expres- 
sion, or  harmony  of  fascinating  periods.     These  in  the 
superlative,   seem  to  have  been  reserved,  to  grace  the 
productions  of  the  philosophical  divine  of  Franklin. 
But  as  it  may  be  inexpedient  to  enlarge  here  on  the 
performances  of  this  popular  teacher,  sanctioned  by  so 
many  churches,  and  resorted  to  by  numerous  ministe- 
rial candidates ;  I  shall  close  these  remarks  by  further 
observing,  that  ease  and  elegance  of  composition,  ac- 
uteness  of  discrimination,  perspicuity  of  expression, 
and  boldness  and  fertility  of  inference,  are  but  pitiful 
compensations  to  society,  for  the  pestiferous  principles 
diffused  therein,  and  by  these  very  means  dissemina- 
ted with  the  greater  success.     For  what  is  Hopkin- 


i&IORAL    AGENGY.  93 

sianism,  or  Emmonism,  but  a  system,  which,  under 
the  pretence  of  refinement  in  reason,  and  in  moral  and 
religious  sentiment,  outrages  them  all  ?  For  by  reduc- 
ing all  created  existences  into  systems  of  mere  passive 
machinery,  if  any  guilt  can  be  supposed  possible  to 
exist  in  such  a  creation,  the  whole  mass  thereof,  must, 
by  unavoidable  implication,  attach  alone  to  that  Being, 
who,  according  to  Hopkinsianism,  is  the  only  self  ac- 
tive agent  throughout  the  whole  universe. 

Moral  agency  and  its  concomitants  shall  be  consid- 
ered in  mv  next. 


LETTER  VIII. 

SIR, 

MORAL  AGENCY,  as  involving  the  char 
acter  of  a  person  whose  actions  or  volitions  render  him 
praise-worthy,  or  which  deservedly  subject  him  to 
blame  or  punishment,  is  a  theme  which  demands  our 
peculiar  and  special  attention ;  because  this  is  the  very 
pivot  on  which  our  researches  into  Hopkinsianism, 
will,  in  a  great  degree,  turn. 

The  metaphysician  of  Stockbridge  was  strangely- 
misled  when  he  defined  moral  agency  to  "  consist  in 
spontaneous,  voluntary  exertion."*  And,  also,  when 
in  the  same  page  he  repeats,  "  that  spontaneous,  vol- 


*  West's  essay?  page  17. 


94  310RAL    AGENCY. 

tintary  exertion,  is  such  an  agency  as  hath  moral  de- 
sert in  it."  This  definition,  if  correct,  would  render 
every  beast  of  the  field,  every  bird  of  the  air,  ever}'' 
fish  of  the  sea,  and  each  and  every  insect  and  creeping 
thing,  a  moral  agent  deserving  of  rev/ard  or  punish- 
ment ;  for  every  one  of  them  performs  "  spontaneous, 
voluntary  exertions."  The  qualifications  constituting 
moral  agency  are  not  vague  or  indeterminate,  although 
they  differ  in  different  subjects.  God  is  a  moral  agent. 
Adam,  in  innocency,  was  a  moral  agent.  He  was 
one  after  his  transgression.  His  posterity  are  moral 
agents,  though  impressed  with  marked  variety  of  char- 
acter. Moral  agency  in  Deity,  is  always,  like  him- 
self, immutable.  In  mankind,  like  themselves,  tinged 
with  variety  of  shades;  and  yet,  in  some  respects, 
bears  striking  resemblance  to  that  of  God  himself. 

Edward  remarks  on  some  dissimilarities  and  on- 
some  resemblances. 

DISSIMILARITIES. 

<;  Here  it  may  be  noted  that  there  is  a  circumstan- 
"  tial  difference  between  the  moral  agency  of  a  ruler 
"  and  a  subject.  I  call  it  circumstantial,  because  it 
"  lies  only  in  the  difference  of  moral  inducements 
"  they  are  capable  of  being  influenced  by,  arising  from 
"  the  difference  of  circumstances.  A  ruler,  acting  in 
"  that  capacity  only,  is  not  capable  of  being  influenced 
"  by  the  sanctions  of  a  moral  law,  as  the  subject  is. 
M  And  therefore  the  moral  agency  of  the  Supreme  Be- 
"  ing,  who  acts  only  in  the  capacity  of  a  ruler  towards 
a  his  creatures,  and  never  as  a  subject,  differs  in  that 


ilORAt    AGENCY.  95 

u  respect  from  the  moral  agency  of  created  intelligent 
"beings;"  because,  "by  reason  of  his  being  supreme 
"  over  all,  it  is  not  possible  HE  should  be  under  the 
"  influence  of  law  or  command,  promises  or  threaten- 
"ings,  rewards  or  punishments,  counsels  or  warn- 
"  ings."*  And  besides  this  circumstantial  difference, 
of  being  exalted  above  the  inducements  resulting 
from  law ;  there  is  also  a  marked  real  one  in  this,  that 
moral  agency  in  God  is  underived;  and  is  "the 
"  source  of  all  ability  of  moral  agency  to  man" 

RESEMBLANCES. 

"  The  essential  qualities  of  a  moral  agent  are  in 
"  God,  in  the  greatest  possible  perfection ;  such  as 
"  understanding,  to  perceive  the  difference  of  moral 
"  good  and  evil,  a  capacity  of  discerning  of  that  moral 
"  worthiness  and  demerit,  by  which  some  things  are 
"  praise- worthy,  others  deserving  of  blame  and  pun- 
"  ishment ;  and  also  a  capacity  of  choice,   and  choice 
"  guided  by  understanding,  and  a  power  of  acting  ac- 
"  cording  to  his  choice  or  pleasure,  and  being  capable 
"  of  doing  those  things  which  are  in  the  highest  sense 
"  praise- worthy.     And  herein  does  very  much  consist 
"  that  image  of  God,  wherein  he  made  man  (which 
"  we  read  of  Genesis  i,  26,  27,  and  ix,  6)  by  which 
"God   distinguished  man  from  the  beasts,   viz.  in 
"  those  faculties  and  principles  of  nature,  whereby  he 
"  is  capable  of  moral  agency.      Herein  very   much 


Inquiry,  pages  39,  40,  Albany  edition. 


D'6  MORAL    AGENCY. 

"  consists  the  natural  image  of  God;  as  his  spiritual 
"  and  moral  image,  wherein  man  was  made  at  first, 
"  consisted  in  that  moral  excellency,  that  he  was  en- 
"  dowed  with."*     Truly  deserving  of  the  strictest  at- 
tention,  is  this  definition  of  moral  agency.     It  is  in- 
deed verbose,   vague  and  tautological ;  but  all  these 
were  necessary  to  the  thing  designed.     It  is  explicit 
and  obscure,  deep,  wary,  artful,  a  very  master  piece, 
strikingly  characteristick  of  the  genius  of  its  subtile 
author.     In  order  duly  to  comprehend  it,  it  is  expe- 
dient to  note  and  bear  in  remembrance,  that  the  above 
definition  of  moral  agency  lays  claim  to  its  containing 
within  itself,  through  the  medium  of  the  divine  char- 
acter, "  the  essential  qualities  of  a  moral  agent  in  the 
greatest  possible  perfection."     That  it  recognises  and 
enumerates  distinctly,  several  of  those  qualities  essen- 
tial to  a  moral  agent.     That  one  of  the  qualities  deem- 
ed most  essential  to  moral  agency,  is  expressed  in  the 
obscure  terms,  of  God's    "  being  capable  of  doing 
those  things,  which  are  in  the  highest  sense  praise- 
worthy;" for  neither  these  things  themselves,  nor  yet, 
wherein  consists  the  capacity  of  performing  them,   is 
in  this  definition  expressed  or  intimated. 

And  lastly,  that  the  foregoing  Edwardean  definition 
of  moral  agency,  ascribes  to  man  at  his  creation,  a 
participation  in  the  character  of  divine  moral  agency, 
whereby  God  distinguished  him  from  the  beasts ;  but 
this  ascription  of  moral  endowment  and  resemblance 


*  Inquiry,  page  40,  41. 


MORAL    AGENCY*  97 

m  Adam  to  his  Creator,  is  declared  in  such  ambigu- 
ous terms,  that  it  is  difficult  to  comprehend  what  por- 
tion of  moral  faculties,  whether  the  whole,  a  part,  or 
what  part  of  them,  were  in  the  confering  of  the  divine 
image,  impressed  upon  man.  And  by  a  sudden 
transition  from  the  ideas  of  moral  agency,  to  the  idea 
of  a  "  natural  image  of  God,"  as  distinct  from  the  di- 
vine moral  image,  the  reader  becomes  bewildered,  and 
at  a  loss  to  comprehend  what  portion  of  moral  facul- 
ties were  lost  a?  the  fall,  and  whether  mankind  are 
now  distinguishable  from  the  beasts :  For  the  above 
mentioned  sudden  transition,  seems  to  have  been  made 
only  for  the  purpose  of  wresting  all  claim  to  moral 
ability  from  the  non-elect,  leaving  them,  however,  in- 
vested with  such  respective  portions  of  natural  ability t 
as  should  saddle  moral  condemnation  on  the  shoulders 
of  these  wretched  elves. 

But  in  order  to  scrutinize  more  narrowly  this  mys- 
terious wheel  of  the  complex  engine,  we  should,  lay- 
ing aside  all  metaphor,  trace  with  circumspection  the 
essential  qualities  of  moral  agency,  as  distincdy  enu- 
merated by  Edwards  himself,  and  which  deducting 
tautology  and  verbosity,  consists,  first,  "  in  a  capacity 
so  to  understand  between  moral  good  and  evil,  as  to 
be  able  to  discern  betwixt  that  moral  worthiness  and 
demerit,  by  which  some  things  are  praise -worthy,  and 
others  deserving  of  blame  and  punishment."  Second- 
ly, "  in  a  capacity  of  choice  guided  by  understand- 
ing." And  thirdly,  "  In  a  power  of  acting  according 
to  choice."  These  three  particulars,  according  to  the 
above  definition,  contain  the  sum  total  of  qualifications 


!N8  IVIORAL    AGENCY. 

essential   to  human  moral  agency.      And  to  render 
them  the  more  important  and  acceptable,  they  are  de- 
clared to  exist  also  in  the  Deity. — And  to  add  yet 
more  to  their  weight,  no  other  essential  qualification 
of  moral  agency  is  explicitly  ascribed  to  God  himself. 
A  circumstantial  difference  of  agency  betwixt  ruler 
and  subject  is  indeed  expressly  noted,  and  the  differ- 
ence betwixt  self  existent  and  an  imparted  power  of 
agency  were  remarked,  and  something  else  was  hinted 
at  of  Deity  "  doing  those  things  whidh  in  the  highest 
sense  are  praise-worthy."    And  with  these  exceptions, 
all  the  other  qualifications  were,  he  admits,  confered 
on  man.     But  for  what,  is  all  this  studied  precaution, 
this  circumlocution,  this  veil  of  mystery  ?     If  to  pre- 
vent mistake  and  errour,  it  is  deserving  of  high  praise  : 
but  if  to  entrap,  if  to  deceive  his  readers  by  with- 
holding from  their  inquiring  minds,  the  knowledge  and 
belief  of  some  one  quality  essential  in  the  very  highest 
degree  to  moral  agency,  it  must  cause  regret,  that  tal- 
ents so  rare  and  exquisite  were  thus  unhappily  enlist- 
ed on  the  side  of  errour.     But  of  this  no  doubt  can 
remain;  for  on  the  list  of  qualities  essential  to  moral 
agency,  no  mention  whatsoever  is  made  of  the  moral 
agent  being  endued  with  such  a  capacity  as  invests 
him  "power  over  his  own  will."     Had  this  quality 
of  self  government  in  volitions,  or  in  exertions  of  the 
will  been  omitted  in  this  definition,  it  would  have  mu- 
tilated the  character  of  divine  moral  agency  ;  and  had 
it  been  plainly  expressed,  it  might  have  frustrated  his 
deep  design ;  he  therefore  was  induced  to  exhibit  it 
tinder   the   disguise   of  the   mysterious  expressions. 


MORAL    AGENCY.  99 

4 'Being  capable  of  doing  those  things  which  are  in 
the  highest  sense  praise- worthy ;"  for  he  well  knew 
that  where  this  power  of  self  government  never  exist- 
ed, "things  in  the  highest  sense  praise-worthy"  or 
in  the  "  highest  sense   blameable"    could  never  be 
performed.     For  proof  that  the  non-existence  of  this 
self  governing  power  in  an  agent,   however  otherwise 
moraily  endowed,   would  in  the  "  highest  sense,"  di- 
vest his  action  of  praise  or  blame,  you  have  only  to 
suppose  this  principle  of  self  government  of  will  de- 
ducted from  the  moral   capacity  of  the  deity.     Imag- 
ine it  possible  for  some  exteriour  controling  power  to 
fetter  the  mind  of  Deity,  leaving  Him  still  in  posses- 
sion of  his  own  infinite  understanding  and  knowledge  ; 
but  the  government  of  his  will  is  arrested,  he  has  in- 
deed the  capacity  of  choice  when  excited  by  the  ex- 
ternal agent,  and  ability  of  refusal  when  moved  thereto 
by  the  external  controling  power.      Now   if  under 
these  circumstances,  good  were  to  be  chosen,  or  good 
refused,  to  whom  would  praise  or  blame  attach  in  the 
"highest  sense?"      To  the  infinitely  blessed  Being 
bound  ?  or  to  the  controling  power  acting  as  if  invest- 
ed with,   but  betraying  sovereign  guardianship  ?     But 
as  the  worthy  President  Edwards  did  not  design  to 
mutilate  or  limit  the  divine  character,  his  premeditated 
purpose  was  only  benevolently  to  reconcile  his  readers 
to  the  scanty  pittance  of  moral  agency,  which  he  was 
allotting  for  their  respective  portions.      And  as  the 
best  means  to  effect  this  salutary  purpose,  he  deemed 
it  advisable  to  conceal  under  the  disguise  before  men- 
tioned this  principle  of  self  control  in  moral  agency. 


100  MORAL    AGENCY. 

that  when  exhibiting  Adam  in  an  image  of  his  Crea- 
tor, it  should  not  be  in  his  real  free  image,  but  in 
such  as  would  imply  destitution  of  "  power  over  one's 
own  will."     Nor  can  any  expedient  be  conceived,  of 
more  adroitness  than  this.     Adam,  in  respect  to  moral 
agency,  was  very-  much  created  in  the  image  of  God 
himself;  but  in  this  moral  agency  and  image  no  "  self 
government  of  the  will  "  appears.     Nothing  is,  there- 
fore, more  preposterous  than  for  any  of  Adam's  pos- 
terity to  claim  a  power  over  their  wills  which  even 
Adam  never  possessed,   although  formed  so  much  in 
his  Creator's  image.     Such,  sir,  was  the  train  of  false 
reasoning,  plausibly  conclusive,  induced  by  this  soph- 
istical artifice.     Ability  of  choice,   not  investing  the 
person  choosing  with  the  government  of  his  own  will, 
but  ever  subjecting  all  his  volitions  to  the  irresistible 
influence  or  will  of  an  external  agent  wholly  distinct 
from  himself,   is  all  the  ability  of  choice  conferee!  by 
Edwards  on  his  created  moral  agent.     Such  an  agent 
to  amuse  him  may  be  called  moral,  and  such  agency 
to   flatter   him,    be    denominated  freedom;   but   the 
amusement  and  flattery,   are  but  insult  and  mockery  ; 
for  no  condition  of  rational  existence  can  be  conceived 
of,  less  capacitated  for  moral  character,  or  more  com- 
pletely sunk  into  the  most  abject  bondage  of  willing 
slavery  tc  domination. 

Though  concise  yet  far  preferable  is  Barruel's  defi- 
nition of  liberty  and  moral  agency  to  that  of  Edwards. 
"  Liberty  consists  not  in  the  power  of  doing  what  we 
"  will,  but  in  the  power  to  will,  or  to  forbear  to  ivilL 
il  Suppose  three  men  ;  the  first  is  capable  of  commit- 


MORAL    AGENCY.  101 

"  ting  a  bad  action,  but  forbears.  The  second  is  ca • 
H  pable  of  committing,  or  of  forbearing,  but  he  com- 
"  mits  it.  *  The  third  is  capable  of  willing  it,  but  not 
"  of  refusing  it,  and  does  it.  Now  the  first  is  a  good 
"  man.  The  second  is  a  bad  man ;  and  the  third  a 
"  poor  miserable  machine,  unless  his  abuse  of  self 
"  power  hath  reduced  him  to  this  condition." 

In  order  to  do  justice  to  this  ingenious  writer  and 
to  his  very  judicious  observations,  we  should  here  re- 
mark, that  he  places  that  which  constitutes  the  freedom 
of  moral  agency  not  in  the  will  itself,  nor  yet  in  ability 
to  will ;  but  in  the  agent's  "  having  power  to  will  or 
to  forbear  willing,"  that  is,   in  ability  to  exercise,  or 
forbear  exercising  volition,  uncontroled  by  exteriour 
agency  or  influence.     But  whatever  excellencies  may 
be  discovered  in  either,  or  in  both  of  the  foremention- 
ed  theories  of  moral  agency,  it  becomes  us  not  to  for- 
get the  more  sure  word  of  prophecy  ;  but  from  these 
inestimable  tt'easuries  of  divine  instruction,  diligently 
to  furnish  our  inquiring  minds  with  such  further  in- 
formation as  the  state  of  the  question,  "  darkened  b} 
words  without  knowledge,"  may  require.     In  recur- 
ring to  this  sacred  volume  we  perceive  therein  a  prin- 
ciple of  moral  agency,  which  lays  open  before  us  the 
human  heart,  and  which,  instead  of  discovering  moral 
inability  engraven  thereon,  exhibits  in  legible  charac- 
ters the  hallowed  precepts  of  the  divine  law  inscribed 
thereon  by  the  hand  of  God.     Romans  n,   14,   15. 
"  For  when  the  Gentiles,   which  have  not  the  law,  do 
"  by  nature  the  things  contained  in  the  law,  these  hav- 
;<  ing  not  the  law,  are  a  law  unto  themselves.     Which 


102  MORAL    AGEtfCV. 

"  shew  the  work  of  the  law  written  in  their  hearts ; 
"  their    conscience   also    bearing    witness,    and    their 
"  thoughts  meanwhile  accusing,  or  else  excusing  one 
"another."     "  Thus,  in  the  compass  of  two  verses, 
"  the  apostle  hath  explained  what  the  light  of  nature 
"  is,  and  demonstrated  that  there  is  such  a  light  exist- 
"  ing.     It  is  a  revelation  from  God,  written  on  the 
"  heart  or  mind  of  man  ;  and,  consequently,  is  a  reve- 
"  lation  common  to  all  nations ;  and  so  far  as  it  goes, 
i:  it  agrees  with  the  things  written  in  the  external  rev- 
"  elation ;  for  the  mind  of  man,  as  made  by  God, 
"  harmonizes  with  the  mind  of  God."  (Macknight.) 
In  whatever  degree  it  is  to  be  regretted,   still,  it  is  not 
at  all  surprising  that  the  author  of  the  Inquiry  did  not 
more  explicitly  incorporate  the  powers  of  conscience 
amongst  his  denned  qualities  of  a  moral  agent ;  for  if 
he  discovered  in  the  foregoing  formidable  scripture, 
Macknio-ht's  inference  therefrom,  viz.  "  that  the  mind 
of  man,  as  made  by  God,   harmonizes  with  the  mind 
of  God,"  he  must  have  shrunk  from  it,   as  being  hos^ 
tile  to  his  favourite  "  moral  inability"  and  as  utterly 
subversive  of  his  idol   "  total  depravity,"  from  the 
womb. 

To  sum  up  the  whole,  moral  agency,  therefore,  ap- 
pertaining to  man  as  taught  by  reason,  but  as  rectified 
and  improved  by  apostolical  wisdom  divinely  inspired, 
involves  therein,  first ;  a  divine  revelation,  containing 
the  supreme  law  of  moral  obligation.  Secondly  ;  a- 
bihty  of  understanding  to  perceive,  and  of  conscience 
to  feel  the  force  of  such  obligation.  Thirdly  ;  a  ca- 
pacity of  choice  gidded  by  understanding,  and  admon- 


FREEDOM    OF    VOLITION.  103 

"shed  by  conscience.  And  lastly,  such  investiture  of 
ability  of  choice,  in  volitions  morally  free,  as  pre- 
cludes all  influence  of  external  necessitating  control, 
over  the  moral  agent ;  unless  such  investiture  of  abil- 
ity, as  well  as  other  moral  faculties,  become  forfeited 
by  his  own  personal  misconduct,  in  his  self  abuse 
thereof.  A  person  endowed  as  above,  and  such  a 
person  only  can,  according  to  reason  and  scripture,  be 
truly  considered  as  invested  with  moral  character,  and 
as  subjected  to  moral  accountability. 

Freedom  of  volition  will  be  vindicated  in  mv  next. 

LETTER  IX. 

SIR, 

ALTHOUGH  all  parties  acknowledge  free- 
dom of  will  to  be  in  some  sense  essential  to  moral 
agency,  and  to  its  concomitant  accountability ;  yet, 
but  few  agree,  either  as  to  the  nature,  or  extent  of 
this  freedom. 

Calvinists,  properly  so  called,  allow  it  to  have  been 
in  its  true  sense  possessed  by  our  first  parents,  while 
innocent.  But,  by  subjecting  their  wills  to  the  influ- 
ence of  a  decree  which  necessitated  their  fall,  Calvin- 
ism hereby  contradicts  itself,  and  renders  such  transi- 
tory freedom  of  no  kind  of  importance ;  because,  when 
most  needed,  it  was  suppressed  by  the  giver  of  it. 
And  hence  it  follows  on  this  scheme,  that  Adam  and 
Eve,  although  truly  free  for  a  short  season,  yet,  were 


104  FREEDOM     OF     VOLITION. 

not  free  when  assailed  by  temptation,  because  the 
power  of  resistance  was  then  withdrawn  from  them. 
So  that  their  fall  arose  not  from  abuse  of  free  will,  but 
from  a  decreed  privation  of  it.  Calvinism,  therefore, 
by  ascribing  free  will  to  Adam  in  order  to  make  his 
disobedience  sinful,  is  wholly  inconsistent  with  its 
own  pninciples ;  because  Adam's  freedom  of  will  pri- 
or to  temptation,  had  no  connexion  with  his  necessity 
of  will  when  subjected  to  temptation.  And  hence  it 
follows,  that  all  Calvinistick  imputation  of  Adam's 
guilt  from  his  supposed  free  act  of  sin,  to  all  his  ne- 
cessitated posterity,  is  but  a  mere  nullity.  Because 
Adam  in  sinning  under  the  secret,  hidden  influence 
of  a  divine  necessitating  decree,  was  in  reality  no  more 
free,  than  any  of  his  posterity. 

Hopkinsianism,  although  no  less  at  variance  with 
truth  and  reality  than  Calvinism,  yet  is  far  more  con- 
sistent  with  itself.  For  as  necessity  is  its  pole  star, 
it  therefore  allows  as  much  freedom  to  each  individu- 
al of  Adam's  posterity,  throughout  all  their  existence, 
whether  on  earth,  in  heaven,  or  in  hell,  as  it  does  to 
Adam,  or  Eve,  at  any  moment  of  their  lives.  Their 
definition  of  freedom  is,  that  a  man  is  truly  free, 
when  he  can  do  as  he  pleases.  But  this  freedom  is 
invariably,  but  necessity.  Because  the  Hopkinsian 
freeman,  may  choose,  but  cannot  refuse  ;  or  may  re- 
fuse, but  cannot  choose  :  the  government  of  his  will, 
choice,  or  refusal,  not  being  in  the  man  himself,  but 
in  another  being,  who  invariably  makes  the  man  ma- 
chine choose,  refuse,  or  will,  as  the  great  contriver 
himself  pleases. 


FREEDOM   OF   VOLITION.  105 

The  advocates  for  genuine,  rational,  and  real  free 
will,  have  not  always  defined  it  either  with  due  cor- 
rectness, or  with  judicious  uniformity.  Some  have  de- 
fined human  freedom  of  will,  to  consist  in  a  self  deter- 
mining power  in  the  will  itself  over  its  own  acts.  But 
this  is  an  absurdity,  because  the  will  is  not  a  being, 
but  a  facultv  of  a  being?.  Others  have  denominated  it 
indifference  or  equilibrium  of  iv ill.  While  some  oth- 
ers have  defined  it  to  consist  in  contingency  of  voli- 
tions and  events.  The  discerning  Dr.  Dana  in  defin- 
ing it,  asserts,  that  "  Moral  agents  are  themselves  the 
efficients  of  their  own  volitions."  Nor  can  a  better 
definition  be  easily  offered.  For  the  sake  however  of 
greater  precision,  and  perspicuity,  it  may  be  expedi- 
ent to  remark  here,  the  distinction  betwixt  will  and 
volition.  That  the  former  is  a  faculty  of  the  human 
soul ;  and  the  latter  an  act  of  the  soul  through  the 
medium  of  this  its  faculty  of  will.  And,  therefore, 
when  the  will  is  said  to  act,  no  more  can  correctly  be , 
implied  thereby,  than  the  soul's  own  action,  through 
the  will  as  a  medium  of  volition.  And  in  this  view, 
of  this  subject,  the  soul  is  the  agent,  the  will  the  in- 
strument of  action,  and  the  volition,  or  what  is  the 
same  thins:,  the  choice  or  the  refusal  is  the  act.  And 
this  agent  is  truly  free,  when  under  no  other  necessity 
but  such  as  results  from  law,  or  duty  ;  he  is  then  capa- 
ble in  the  view  of  motives  to  act,  or  forbear  to  act,  to 
ehoose,  or  to  refuse,  or  to  do  neither.  In  such  case, 
if  he  exerts  a  volition,  he  is  himself  the  efficient  of 
such  volition.  But  if  Deity  controls  his  will,  so  as 
necessarily  to  cause  the  volition,  or  to  cause  it  to  be 

o 


4 


106  •     FREEO0M   OF   VOLITION. 

one  way  rather  than  another,  the  man  is  no  longer  free, 
nor  accountable  ;  bat  is  under  a  natural  necessity  of 
action.  And  this  the  Deity  sometimes  performs,  even 
"  When  he  turns  the  kings  heart  as  the  rivers  of  wat- 
er are  turned."  Were  these  distinctions  but  duly  at- 
tended to,  much  confusion  of  ideas,  and  errours  in 
argument,  would  be  avoided;  but  Hopkinsianism 
would  then  lose  one  of  its  strongest  holds,  for  its 
greatest  strength  lies  as  before  observed,  and  as  will 
hereafter  further  appear,  in  excluding  light,  and,  in 
spreading  clouds  and  darkness  over  the  subject. 

West,  in  the  appendix  to  his  Essay,  when  combat- 
ing Dana's  judicious  assertion,  that  "  Moral  agents 
are  themselves  the  efficients  of  their  own  volitions," 
thus  declaims,  "  The  doctrine  of  a  power  of  self-de- 
"  termination ;  or  of  a  power  in  men  to  produce  and 
"  effect  their  own  acts  of  will  is  every  way  embarrass- 
"  ed.  In  getting  rid  of  one  difficulty,  we  run  directly 
"  upon  another ;  difficulties  on  every  side  incumber 
"  it."*  If  this  writer  meant,  that  these  difficulties 
were  of  such  a  nature  as  greatly  to  have  embarrassed 
himself  and  his  scheme,  he  would  have  made  an  hon- 
est confession  :  but  as  he  designed  them  to  operate  on 
the  other  side,  and  in  his  own  favour :  he  deserves  the 
high  credit  of  discovering,  or,  of  affecting  to  have  dis- 
covered great  difficulties,  where  none  at  all  existed. 
But  he  proceeds,  "  The  reasonings  against  the  exist- 
"  ence  and  possibility  of  such  a  power  (of  men  being 
"  the  efficients  of  their  own  volitions)  merit  an  answer 


Page 


PREED0M   OF   VOLITION.  107 

"  if  capable  of  it : — Without  confuting  them,  no  man 
"  ought  to  imagine  he  can  write  successfully  in  vincli- 
"  cation  of  such  a  power."*  And  having  previously 
to  this,  closed  his  arguments  on  the  same  topic  of  ne- 
cessity against  freedom,  he  then  concluded.  "  Hav- 
"  ing  thus  proved,  as  I  apprehend,  the  perfect  incon- 
"  sistency  of  the  notion  of  a  power  of  self  determina- 
"  tion  in  men  :  the  consequence  clearly  is,  that  all  the 
"  exercises  of  human  volition  arise  wholly  from  some 
"  extrinsick  cause. "\  Surely,  sir,  if  not  instantly 
petrified  into  motionless  statues,  by  this  most  alarming 
conclusion  of  so  potent  a  reasoner,  we  ought,  without 
delay,  to  attempt  at  least  one  effort  of  volition  and  ar- 
gument, to  break  these  menacles  of  this  reasoning ; 
lest  by  being  enchained  down  thereby,  we  should  ac- 
tually become  reduced  to  the  abject  condition,  of  souls 
materialized  into  machinery,  needing  continually  an 
external  impetus,  to  effect  our  every  motion  both  of 
soul,  and  body.  But  happily  for  us,  this  mighty  rea- 
soner, and  the  still  more  mighty  Edwards,  have  di- 
rected their  resistless  force  of  argument,  not  against 
"  ability  in  men  themselves  to  originate  their  own 
acts  of  will,"  but  against  the  false  notion  of  its  resid- 
ing in  the  will  itself.  And  of  its  existing  in  contin- 
gency, in  equilibrium,  &c.  &c. 

Against  these  erroneous  definitions  of  the  power  in 
question,  they  waged  mighty  warfare,  and  over  them 
obtained  many  a  victory  ;  but  against  the  power  itself 
truly  defined  they  have  not  obtained  the  like  success. 


*  Page  7.  f  Essay,  page  123. 


108  FREEDOM   OF  VOLITION. 

Against  this  they  have  marshalled  arguments  from  the 
supposed  Divine  decree,  fore- ordaining  whatsoever 
comes  to  pass,  (which  will  hereafter  be  duly  noticed, 
when  the  divine  decrees  shall  specially  be  considered.) 
But  as  to  their  remaining  efforts  of  argument,  they  are 
pitiful  indeed ;  being  made  up  for  the  most  part  of 
quibbles,  begging  the  question,  and  evasions.  And 
this  they  were  driven  to,  not  because,  that  as  writers, 
they  were  deficient  in  talents,  but  because  their  sub- 
ject was  a  bad  one,  and  incapable  of  any  better  de- 
fence. 

West,  in  section  vi,  part  i,  of  his  Essay,  combat- 
ing an  anonymous  writer,  observes,  "  It  hence  ap- 
"  pears,  that  the  power  which  our  author  insists  on, 
"  as  essential  to  moral  liberty,  is  a  capacity,  or  faculty 
"  with  which  moral  agents  are  endowed,  of  originating 
"  their  own  voluntary  exertions  ;  even  so  that  nothing 
"  but  what  is  in  the  man,  and  what  properly  belongeth 
"  to  him,  can  justly  be  considered  as  the  cause  of  his 
"  volitions.  Accordingly,  he  urgeth,  that,  we  must 
"  be  the  causes  of  our  own  volitions."*  *'  Moral  ac- 
"  tion,  therefore,  upon  these  principles,  is  something 
*'  of  which  there  is  no  cause,  reason  or  ground  of  its 
"  existence.  For  whatsoever  exists,  must  have  come 
"  into  being,  either  out  of  nothing  absolutely  without 
"  cause,  or  it  must  have  been  produced  by  some  ex- 
"  ternal  cause:  or  it  must  be  self  existent.  The  two 
"last  of  which,  will  not  either  of  them  be  pretended 
"  of  creatures."!     In  this  attempt  at  refutation,  two 


•  Page  106.  I  Pages  106,  107. 


FREEDOM  OF   VOLITIOtf.  109 

manifest  blunders  occur,  which  indicate  great  confu- 
sion of  ideas  in  the  mind  of  the  objector.     The  latter 
mistake  is  indeed  harmless,  and  consists  in  the  substi- 
tution of  "  two  last,"  for  "  the  first  and  the  last." 
For  all  will  own,  that  "  all  creatures  have  an  external 
cause :"  but  no  creature  will  pretend  he  has  come  in- 
to being  "uncaused"  "out  of  nothing."      But  the 
former  errour  is  of  quite  another  description,  and  ex- 
ists in  the  affirmation,  that  "  moral  action,  upon  "  the 
before   defined    M  principles,    is  something  of  which 
there  is  no  cause  y  reason  or  ground  of  its  existence." 
It  is  truly  strange  that  Dr.   West  should  thus  so  soon 
have  forgotten  what  he  had  just  before  acknowledged, 
viz.  that  his  opponent  "  urged  that  we  must  be  the 
causes  of  our  own  volitions."     So  far  then  on  these 
principles  is  moral  action  from  being   something  of 
which  there  is  no  cause,  reason  or  ground  of  its  exist- 
ence, that  its  only  true  and  proper  cause  is  most  ex- 
pressly assigned,   viz.   the  moral  agent  himself,  as  be- 
ing the  real  efficient  of  his  own  volitions  and  actions. 
As  it  is  scarcely  credible  that  the  doctor  was  thus  so 
exceedingly  forgetful,  some  other  cause  of  errour  may 
unhappily  have  misled  him.     Nor  is  this  difficult  to 
be  conceived  of.     For  such  were  his  impressions  and 
ideas  of  the  inertness  mechanism  and  impotence  of  hu- 
man souls  that  he  must  have  imagined  stocks,  stones 
and  dry  bones  were  as  capable  of  effecting  volitions 
and  actions,  as  living  men  were ;   and,  consequently, 
that  such  assigned  causes  of  volition  and  action,  were 
no  causes  deserving  of  any  notice  whatsoever. 


110  FREEDOM  OF    VOLITION. 

But  he  proceeds,  "  Whosoever  speaketh  of  a  self 
"  originating  motion  in  the  mind  of  man,  or  of  any 
"  exercise  of  will  begun  by  itself,  conveys  no  manner 
"  of  idea  beyond  that  of  the  bare  exercise  of  volition  ; 
"the  very  idea  of  a  power  of  self  motion,  self  deter- 
"  rnination,  in  various  ways  destroying  itself,  and  its 
"own  existence,  and  entirely  shutting  itself  out  of  the 
"  world."*  Whilst  we  have  in  this  quotation  and 
example  of  this  writer's  excluding  good  sense  out  of 
his  composition,  we  have  also  a  specimen  of  his  dex- 
terity in  evading  difficulties  ;  for  hard  pressed  by  the 
correct  idea  of  a  moral  agent  effecting  and  producing 
his  own  volitions  and  actions,  he  artfully  endeavours 
to  transfer  the  idea  of  agency  from  the  man  himself  to 
his  volitions  and  his  actions ;  as  if  it  were  not  the  man 
that  exercised  his  own  will,  but  the  will  that  exercised 
itself;  and  as  if  action  was  not  produced  by  human 
beings,  but  was  its  own  production  ;  and  this  pitiful 
game  of  contending  only  with  shadows  and  phantoms, 
he  thus  frequently  plays  off  upon  his  readers  :  "  Thus 
"  doth  it  appear  that  the  idea  of  self  motion,  self  de- 
"  termination  ;  that  is,  a  motion  originated  by  itself, 
"  and  by  its  own  casual  influence  brought  into  exist- 
"  ence,  is  in  itself,  as  evidently  and  clearly  a  contra  - 
"  diction,  as  that  two  and  two  should  make  five."i 
But  in  all  this  rant  of  sophistical  farce  he  was  only  a 
mere  copist.  For  he  evidently  had  learned  it  from 
the  greater  Edwards,  who,  before  him,  had  conde- 
scended to  this  despicable  artifice.     For  in  replying  to 


*  Pages  121,  V22.  t  Ibid,  page  124. 


FREEDOM   OF  VOLITION.  Ill 

an  opponent  he  says,  *'  Let  the  objector  reflect  again 
"  if  he  has  candour  and  patience  enough,  and  does  not 
il  scorn  to  be  at  the  trouble  of  close  attention  in  this 
"  affair.  He  would  have  a  man's  volition  be  from 
11  himself.  Let  it  be  from  himself  most  primarily 
"  and  originally  of  any  way  conceivable,  that  is,  from 
"  his  own  choice.  How  will  this  help  the  matter  ?"f 
President  Edwards  appears  in  this  instance  to  great 
disadvantage.  For  he  most  grossly  insulted  his  oppo- 
nent by  endeavouring  to  palm  on  his  understanding 
the  idea  of  his  "  own  choice  "  instead  of  the  idea  of 
"himself."*  But  whilst  he  thus  discovered  so  great 
a  destitution  of  candour  in  himself,  he  had  the  good- 
ness  to  recommend  both  it,  and  a  large  stock  of  pa- 
tience, to  the  man  upon  whom  he  meant  to  impose. 
But  arming  ourselves,  not  our  choice,  with  the  pa- 
tience recommended,  we  will  not  "  scorn "  to  be  at 
the  trouble  "  of  close  attention  "  to  his  further  obser- 
vations on  this  affair,  viz.  "  How  will  that  help  the 


t  Inquiry,  page  365. 

*  It  is  scarcely  possible  to  find  stronger  presumptive  evi- 
dence of  the  fallacy  of  any  doctrine,  than  to  discover  its  ablest 
advocates  resorting  to  unfair  means  for  its  support.  No  man, 
perhaps,  ever  studied  more  intensely  into  the  operations  of  the 
human  will,  than  President  Edwards.  Nor  was  he  infcriour  to 
any  in  ability  for  an  attempt  of  that  nature.  When,  therefore, 
on  this,  his  favourite  point,  argument  and  candid  definition  fail 
him,  and  evasion  and  shufflmg  become  the  weapons  of  his  war- 
fare, as  in  the  above  instances,  we  are  constrained  to  regret  a 
perversion  of  such  talents,  in  defence  of  doctrines  incapable  of 
vindication. 


112  FREEDOM   OF   VOLITION. 

matter  ?  unless  that  choice  itself  be  blame  or  praise- 
worthy. "$ 

This  is  but  an  evasion,  to  divert  the  mind  from  that 
close  attention  to  which  invited,  and  which  is  highly 
necessary,  in  respect  to  the  main  question.  We  will 
however  follow  him,  and  again  return.  The  new  idea 
here  started,  shifts  the  debate  from  proof  of  the  origin 
of  volition,  to  the  quality  of  volition.  This  he  had 
before  thus  debated;  (verbosity,  however,  omitted.) 
"  One  main  foundation  of  the  reasons  brought  to  es- 
u  tablish  the  forementioncd  notions  of  liberty,  virtue, 
"  vice,  &c.  is  a  supposition  that  the  virtuousness  of 
"  the  acts  of  the  will  consists  not  in  the  nature,  but 
"  wholly  in  the  cause  of  them,  so  that  if  the  acts  of  the 
(t  will  be  never  so  good,  yet,  if  the  cause  of  the  act 
"be  not  our  virtue,  there  is  nothing  virtuous  in  it; 
"  and,  on  the  contrary,  if  the  will  in  its  acts  be  never 
"  so  bad,  yet,  unless  it  arises  from  something  that  is 
"  oar  vice,  or  fault,  there  is  nothing  vicious  in  it."* 
To  this  he  replies,  "If  the  essence  of  virtuousness 
"  and  viciousness  does  not  lie  in  the  nature  of  the  acts 
"  of  mind,  said  to  be  our  virtue  or  our  fault,  but  in 
"  their  cause,  then  it  is  certain  it  lies  no  where  at  all. 
"  For  if  the  vice  of  a  vicious  act  of  will,  lies  not  in 
"  the  nature  of  the  act,  but  the  cause,  so  that  its  being 
"  of  a  bad  nature  will  not  make  it  our  fault,  unless  it 
"  arises  from  some  faulty  determination  of  ours,  as  its 
"  cause ;  then,  for  the  same  reason,  neither  can  the 
"  viciousness  of  that  cause  lie  in  the  nature  of  the 

§  Inquiry,  page  365.  *  Inquiry,  page  249, 


PREEDOIu   OF   VOLITION.  IIS 

•  thing  itself,  but  in  its  cause.  And  when  we  are 
'  come  to  this  higher  causey  still  the  reason  of  the 
"  thing  holds  good,  he.  &c.  And  thus  we  must 
"  drive  faultiness  back  from  step  to  step  in  infinitum ; 
i(  that  is,  to  allow  it  no  possibility  of  existence  any 
"  where  in  the  universality  of  things.*'*  This  migh- 
ty fabrick  of  ingenuity  and  demonstration  is  truly  but 
a  paltry  affair ;  for  even  should  any  have  been  so 
weak,  as  to  have  supposed  no  evil  in  the  nature  of  a 
vicious  act,  nor  praise  in  that  of  a  good  one ;  yet, 
who  so  simple  as  to  be  persuaded  by  any  thing  in  the 
foregoing  arguments,  that  the  praise  of  good,  and 
blame  of  bad  acts,  do  not  revert  back  to,  and  devolve 
wholly  upon  their  true  and  real  authors  wherever 
found.  It  is  President  Edwards  himself  who  banish- 
es the  blame  of  bad,  and  the  praise  of  good  volitions 
out  of  the  universe  ;  by  so  attaching  the  vice  and  vir- 
tue of  volitions  to  their  own  natures,  and  by  so  de- 
taching the  praise  and  blame  from  their  authors.  On 
this  ground,  vice  or  virtue  can  never  be  rewarded ; 
for  who  can  arrest  the  fugitive  volition,  to  honour,  or 
to  afflict  it  ?  And  if  the  volition  cannot  be  rewarded 
or  punished,  so  neither  can  the  essence  or  nature  of 
it.  The  blame  and  praise  should,  therefore,  be  so 
distributed  betwixt  author,  act  and  essence,  as  that 
the  weight  of  the  two  latter  should  revert  back  on  the 
former.  But  the  poor  man  machine,  who  performed 
these  things  not  through  any  "fault  or  virtue  of  his" 
but  merely  through  necessity ;  reason,  common  sense 
and  impartial  justice,  all  pronounce,  Let  him  go  free. 


*  Inquiry,  page  250. 
r 


114  FREEDOM  OF    VOLITIOK. 

We  now  return  to  the  origin  of  volition.  On  this 
point  he  seems  thus  to  reason :  "  Volition,  to  be  from 
;' himself,  must  be  from  his  own  choice;  and  that 
"  choice,  from  a  former  choice  ;  and  so  on  to  infinity, 
"  which  is  a  contradiction."  But  he  is  here  neither 
distinct  nor  full.  West,  seems,  however,  to  have  tak- 
en the  hint  of  this  argument,  and  to  have  managed  it 
better ;  we  therefore  will  follow  his  track  of  argument. 
"  If  moral  volitions  proceed  from  a  cause  in  the  a- 
"  gents  themselves,  this  cause  must  be  voluntary,  oth- 
"  erwise  it  could  not  effect  the  acts  of  will.  And  if  it 
"  be  a  voluntary  cause,  it  differs  not  from  an  act  of  the 
"  will ;  and,  therefore,  men  are  the  efficients  of  their 
*.'  acts  of  will,  by  acts  of  will.  But,  which,  as  they 
"  could  not  have  been  by  an  eternal  series,  is  ab- 
surd."* Here  we  discover  betwixt  both  these 
writers,  an  agreement  as  to  the  absurdity  of  one  voli- 
tion originating  from  another ;  but  West  is  most  ex- 
plicit, in  denying  volitions  to  arise  from  an  involunta- 
ry cause,  that  is,  as  he  understands,  from  any  thing 
which  is  not  a  volition.  The  absurdity  of  one  voli- 
tion producing  another  volition,  belongs  not  to  this 
question.  A  moral  agent  wills  voluntarily,  without  a 
foregoing  volition,  or  any  such  previous  train.  The 
fallacy  of  the  objection,  lies  in  confounding  together, 
as  if  synonymous,  the  terms  voluntary  cause  and  vo- 
lition. 

The  cause  or  authority  which  originates  a  law,  is 
not  itself  a  law,  nor  does  it  enact  a  law  by  a  previous 

*  West's  Appendix,  page  5. 


FREEDOM   OF   VOLITION.  115 

one,  or  by  a  foregoing  train  of  laws.  It  is  a  col- 
lective legislative  agent,  constitutionally  capacitated, 
whether  representative  or  incorporate,  within  prescrib- 
ed limits  ;  to  exercise  a  self  determining  power  over 
its  own  acts,  and  of  which,  it  is  itself  the  efficient. 
And  so  striking  an  image  is  this  of  a  moral  agent,  ex- 
ercising a  dependent  and  limited  authority  over  his 
own  self  governed  volitions,  and  of  which,  he  is  him- 
self  the  efficient,  that  it  needs  only  to  be  mentioned  to 
carry  with  it  conviction. 

But  here  a  formidable  objection  rears  its  terrifick 
front.  "  Such  a  (self)  exertion  as  this  must  imply 
**  some  faculty,  or  power  in  human  nature,  which  has 
"  never  yet  been  discovered ;  but  hath  hitherto  escap- 
"  ed  the  notice  and  observation  of  the  most  subtile 
"  and  critical  inquirer.  It  is  not  the  faculty  of  under- 
"  standing;  for  with  the  dictates  of  this  faculty,  it  is 
"  acknowledged  the  choice  of  the  mind  is  in  no  de- 
"  gree  connected  ;  being  oft  in  opposition  to  them. 
"  And,  that,  surely  cannot  be  the  cause  of  an  event, 
"  the  whole  influence  of  which  is  utterly  resisted  by 
"  the  event.  And  what  powers  there  are  in  human 
"  nature,  for  any  to  exert,  besides  those  of  under stand- 
"  ing  and  will,  we  must  wait  to  be  informed  by  such 
"  as  urge,  that  all  the  acts  of  our  wills,  are  the  effects 
"  of  our  own  exertions."* 

"  If  the  power  which  mankind  are  supposed  to  have 
"  over  their  own  wills,  hath  no  degree  of  choice  in  it, 
"  it  may  as  well  be  external,  as  internal,  as  to  any 

*  Essay,  page  120. 


116  FREEDOM  OF   VOLITION. 

"  improvement  it  makes  in  liberty  :  (for)  that  mus| 
"  surely  be  a  very  impotent  sort  of  power,  which,  in 
"  its  utmost  exertion,  will  never  produce  the  least  de- 
"  gree  of  volition.  And  be  to  as  little  purpose  as  a 
"  poor  beggar  covered  with  rags,  who  exerts  his  sove- 
"  reign  authority  over  realms,  which  his  disordered 
"  brain  hath  made  him  imagine  are  subject  to  his  sole 
"  command  and  arbitrary  will."* 

Of  what  species  a  moral  agent  can  be,  who  is  pos- 
sessed only  of  understanding  and  will,  and  as  unable 
to  exercise  a  single  volition  by  any  power  in  himself, 
as  the  lunatick  beggar  is  to  rule  over  his  fancied 
realms ;  seems  difficult  to  determine.  It  is  howev- 
er clear,  that  this  impotent  agent  cannot  be  of  hu- 
man kind ;  for  Locke,  Watts,  and  thousands,  besides 
these  discerning  scrutineers  of  Adam's  race,  have 
discovered  in  real  men,  perception,  reason,  conscience, 
kind  natural  affections  towards  kindred  and  friends, 
and  the  powerful  stimulating  passions  of  anger,  hope, 
fear,  &c.  But  this  paltry  wight  in  human  form, 
seems  only  a  skeleton  of  man,  dissected,  mutilated, 
steeped  in  metaphysical  brine,  strung  on  metaphysical 
wires,  and  made  to  dance  such  capers  as  would  best 
suit  the  taste  of  West  and  Edwards. 

To  this  it  is  gravely  replied,  that  nothing  "  can  be 
more  unreasonable,  than  to  consider  voluntary  de- 
signing agents  mere  machines,  f  Nor,  that  any  use 
"  can  be  made  (of  this  comparison)  except  in  excla- 
"  mation  and  popular  harangues,  and  in  applications, 

*  West's  Essay,  page  121.  t  Ibid,  page  132. 


FREEDOM   OF  VOLITION1.  117 

1  not  to  reason,  but  to  the  imaginations  of  men."f 
Let  us,  then,  soberly  hear  his  definition  of  a  mere  ma- 
chine.    "  Whatever  motion  we   behold  to  be  utterly 
"  involuntary  and    undesigning,  we  consider  as  alto- 
"  gether  mechanical.    Thus  we  term  the  motions  of  the 
"  earth,  and  other  bodies  composing  the  material  sys- 
"  tern, .mechanical.     And  after  the  same  manner,   the 
"  ascending  of  vapours,  the  blowing  of  the  winds,  the 
"  motions  of  clocks  and  watches,  &c.     These  effects 
"  we  never  consider  as  the  fruit  of  any  voluntary  in- 
kC  tention  in  the  bodies  themselves,  but  the  changes  in 
"  them  we  consider  as  the  mere  effects  of  some  exter- 
"  nal  influence  and  force.     These,  it  appears  to  me, 
"  are  the  ideas  which  men  generally  have  of  mechan- 
"  ical  motions.  "§     This  definition  is  manifestly  defec- 
tive ;  mechanical  motion,  although  never  implying  in- 
ternal design,  yet  ever  invariably  presupposes  exter- 
nal design.     The  precise  difference,  then,   betwixt  a 
watch  or  clock,  and  a  moral  agent,  according  to  West, 
in  respect  to  liberty,  is  precisely  this;  that  the  one  is 
capable  of  perceiving  and  willing  his  own  motions, 
under  the  same  kind  of  external  influence,  that  the 
other,  without  perceiving  or  willing,  is  rendered  capa- 
ble of  performing  its  oxvn  motions;  for   it  is  idle  to 
pretend  any  due  influence  of  moral  motives,  on  mind, 
separated   from    conscience,    passions  and  affections. 
But  there  is  another  implied  difference,  viz.  in  respect 
to  essence.     The  clock  and  watch  are  not  merely  des- 
titute of  cogitation,  but  are  also  wholly  destitute  of  all 


t  Page  133.  §  Pages  131,  132. 


118  NEW    DIVINITY. 

spirituality ;  they  are  mere  material  machines.  Whilst 
real  men  rank  in  the  class  of  spiritual  existences^  not 
subject  to  those  principles  of  decomposition  to  which 
mere  material  existences  are  liable.  And  this  leads 
to  a  ver}'  important  discovery,  as  it  shews  us  the  links 
by  which  men  and  machines  may  become  united. 
Priestley's  materialized,  cogitating  machinery  of  man, 
is  the  link  in  the  chain  of  existences,  that  approxi- 
mates matter,  nearest  to  spirit.  And  the  degraded 
moral  agents  of  West  and  Edwards,  constitute  the  de- 
scending link  of  Spirit,  as  approximating  towards  ma- 
terialism. But  as  I  am  unable  to  discern  whether 
they  come  into  real  contact  or  not,  1  beg,  sir,  you  will 
please  so  to  contrast  them  as  fuily  to  make  the  dis- 
covery. 

In  my  next  it  is  proposed  to  notice  some  other  ab- 
surdities of  the  new  divinity. 


LETTER  X. 

SIR, 

AMONGST  first  principles,  which  are  self 
evident  in  their  own  natures,  none  ranks  higher  than 
this  leading  truth,  viz.  that  ability,  as  refering  to  ac- 
tion, must,  in  respect  to  degree,  invariably  be  adequate 
to  the  difficulty  of  the  action  produced  ;  and  in  respect 
to  nature,  that  ability  and  action  are  ever  of  the  same 
kind  Willi  each  other.     For  this  principle,   besides  its 


NEW    DIVINITY.  119 

ovvn  internal  evidence,   is  supported  by  the  universal 
experience  of  all  men  in  all  ages. 

It  is,  sir,  in  conformity  with  this  principle,  that  you 
have  judiciously  observed,  that  "  ability  must  not  on- 
"  ly  relate  to  the  action,  but  be  adapted  to  it :  For  the 
"  trunk  of  a  tree,  its  bark  and  buds,  may  have  some 
"  relation  to  pears  ;  but  no  one  would  say,  that  the 
"  trunk,  bark  and  buds  of  the  oak,  constituted  a  capaci- 
M  ty  for  bearing  pears  or  peaches.  Moral  fruits,  as  well 
f'  as  natural,  require  an  appropriate  capacity.  Intellec- 
11  tual  action,  requires  intellectual  ability  :  Mechanical 
"  action,  mechanical  ability  :  Muscular  action,  muscu- 
"  lar  ability  ;  and  moral  action,  moral  ability.''''  This 
formidable  reasoning  you  opposed,  to  the  Hopkinsian 
absurdity,  that  natural  ability  alone,  is  sufficient  to 
constitute  a  man  an  agent,  morally  accountable  for  his 
conduct.  Nor  can  I  forbear  transcribing  your  further 
appropriate  expression  of  abhorrence  of  this  contradic- 
tory tenet.  "  To  love  God,  you  say,  is  a  moral  ac- 
"  tion  ;  and  men  are  bound  to  love  God,  because  they 
a  have  ability  to  think  and  to  walk,  while  they  have 
"  not  ability  to  love.  Is  this  logick  ?  Is  this  the  way 
"  to  silence  cavillers,  and  justify  the  impeached  recti- 
"  tude  of  Jehovah,  in  requiring  fallen  man  to  be  ho- 
"ly?"  (Ely.) 

But  principles,  however  important  in  their  effects 
on  society,  however  self-evident  from  their  own  na- 
ture, or  however  firmly  established  by  the  uniform 
experience  and  common  sense  of  mankind  ;  self-suffi- 
cient theorists  have  attempted,  by  sophistical  artifice, 
to  obliterate  from  the  minds  of  men.     A  Hume  and 


120  NEW    DIVINITY. 

a  Berkley,  have,  in  the  crucible  of  their  own  imagina. 
tions,  dissipated  all  matter  by  evaporation,  into  a  uni- 
verse of  ideal  existences.  Whilst  Priestly,  and  other 
redoubtable  philosophers,  have  so  decomposed  souls,  as 
to  materialize  their  essence  into  dissipated  atoms.  But 
not  content  with  the  destruction  of  both  soul  and  bo- 
dy, another  race  of  wise  men  have  commenced  a  for- 
midable attack  upon  the  essential  principles  of  right 
reason  and  morality ;  not  by  an  annihilation  of  their 
essence,  but  by  a  decomposition  of  their  relation  and 
order.  In  consequence  of  which  revolution  in  divin- 
ity, evil  has  become  good  ;  wrong  has  become  right ; 
and  the  most  detestable  impurities  flow  directly  from 
the  purest  fountain.  This  revolution  is,  indeed,  so 
great,  that  in  theological  discourses  of  the  modem 
school,  the  meaning  of  some  important  expressions  is 
so  changed,  that  the  alteration  operates  on  religious 
sentiment,  as  base  coin  amongst  a  circulating  medium. 
This  change  is  to  right  reason,  what  false  dice  are  to 
the  gambler;  and  it  affects  truth  and  veracity,  as  false 
weights  and  measures  do  him  who  buys  or  sells.  In 
a  word,  its  tendency  is,  having  first  impaired  the 
authority  of  the  Holy  Scriptutes,  next  impeached  the 
character  of  the  ever  blessed  God,  to  terminate  its 
final  issue  in  Atheism  itself. 

Amongst  the  minor  artifices  of  deception  practised 
on  themselves  and  on  others  by  these  gentlemen,  is 
that  of  a  dexterous  change  of  terms ;  and  on  which 
you  have  thus  very  handsomely  animadverted,  viz. 
"  What  have  intellectual  and  bodily  strength  to  do 
"  with  moral  actions  ?   There  is  something  illogical  in 


NEW    DIVINITY.  122; 

''your  sxveeping  the  cords  back  and  forth,  from  natu- 
w  ra/  ability,  to  wora/  action,  and  from  /wonz/  ability, 
"to  natural  action;  you  may  thus  charm  with  the 
"  musick  of  words,  but  will  not  convince  the  man  of 
"  sound  mind."  (Ely.)  Of  this  description  are  also 
the  following  quibbles  of  West :  "  No  sentiment  can 
"  be  more  absurd  than  that  which  implies  the  cause  of 
"  sin  to  be  itself  sinfuL"  "  If  sin  hath  a  cause,  it 
"  must  necessarily  be  a  cause  that  is  sinless.  "  "  K 
M  sin  arise  from  a  cause  out  of  itself  •  it  is  absurd  to 
"  suppose  the  cause  to  be  sin  or  sinful ;  cause  and  ef- 
u  feet  are  two  distinct  things.  "  They  are  distinct  as 
to  person,  but  alike  in  nature.  For  as  an  individual 
produces  another  individual  of  the  same  species  ;  so  a 
cause  produces  an  effect  of  a  like  nature.  They  are 
indeed,  two  distinct  things,  but  possessed  of  identity 
of  essence.  And  akin  to  this  fallacy  thus  detected,  is 
his  observation,  "  We  may  as  well  say,  that  the  sour- 
"  ness  of  grapes  consisteth  in  the  vine  that  bore  them, 
"  as  that  the  evil  of  sin  lieth  in  its  cause.  "  What  I 
did  this  man  never  read,  nor  reflect,  that  if  "  Their 
grapes  are  grapes  of  gall,  and  their  clusters  bitter," 
it  is  because  "  their  vine  is  the  vine  of  sodom,  and  of 
the  fields  of  Gomorrah  ?  "  Deut.  xxxn,  32. 

But  bidding  adieu  for  the  present  to  the  crudities, 
sophistry,  and  fallacies  of  the  remote  founders  of  the 
new  divinity,  we  will  notice  the  novel  system  in  its 
more  improved  state  ;  and  for  the  sake  of  brevity,  pas- 
sing over  the  voluminous  pages  of  the  renowned  Hop 
kins,  we  will  seek  that  system  which  bears  his  name. 
in  the  writings  of  that  author  whose  publications  see-m 

ft 


122  NEW     DIVINIt*. 

now  to  be  generally  considered  oracular  by  Hopkin- 
sians. 

Gratifying,  indeed,  would  it  be,  if,  in  resorting  to 
the  lucubrations  of  this  famed  author,  we  could  dis- 
cover in  his  works,  a  detection  of  the  errours  of  his 
predecessors  and  coadjutors,  if  we  could  trace  therein 
only  sound  reasonings  from  correct  principles,  and  if 
full  evidence  could  appear,  that  "  he  still  taught  the 
"  people  knowledge,  set  in  order  many  proverbs,  gave 
"  good  heed  to  find  out  acceptable  words,  and  that 
"  (what  by  him)  was  written  was  upright,  even 
"  words  of  truth."     (Solomon.) 

But  we  will  not  condemn  him  unheard.  In  his  ser- 
mon on  Eccles.  vn,  29;  treating  upon  freedom  of 
will  and  moral  agency,  he  thus  writes  :  "  The  excel- 
"  lency  of  virtue  or  holiness  consists  not  in  its  cause, 
"  but  in  its  nature.  For  if  there  cannot  be  a  volition, 
"  before  the  first  volition,  then  the  first  volition  of  ev- 
"  ery  created  agent  must  have  a  cause  altogether  bi- 
"  voluntary.  This  must  have  been  the  case  with  res- 
"  pect  to  Adam.  His  first  volition  could  not  have 
"  proceeded  from  a  previous  volition,  and  therefore  his 
"  first  volition  proceeded  from  some  involuntary  cause. 
"  And  if  it  proceeded  from  some  involuntary  cause,  it 
"  matters  not  whether  that  cause  was  within  or  with- 
"  out  him.  " 

It  is,  indeed,  difficult  to  conceive  of  the  construc- 
tion of  any  paragraph,  on  any  subject,  in  so  few  words, 
which  shall  have  so  great  appearance  of  so  much  cor- 
rect reasoning,  interwoven  with  so  many  fallacies,  as 
are  discoverable  in  the  above  quotation.     For  notwith- 


new  divinity.  123 

Standing  all  its  plausibility  of  expression,  and  formality 
of  argumentation,  we  recognize  therein  the  stale  artifice 
and  quibbles  of  West  and  Edwards,  heretofore  ani- 
madverted upon.  First.  We  discover  the  attempt  to 
dissever  the  immutable  relation  which  ever  subsists 
betwixt  moral  causes  and  their  effects.*  Which  in- 
sidiou  s  artifice  of  disseveration,  where  undetected,  out- 
rages the  true  dictates  of  right  reason.  For  whilst  the 
sober  sense  of  mankind  perceives  and  acknowledges, 
that  praise  or  blame  attach  to  good  or  evil  volitions  or 
actions ;  so  they  know  that  the  actions  in  themselves, 
are  incapable  of  being  rewarded  or  punished,  and  there- 
fore they  inquire  after  the  author  or  authors.  If  the 
actor  is  found  to  be  the  author,  the  whole  praise  or 
blame,  as  to  reward  or  punishment,  concentrates  whol- 
ly in  him  :  But  if  it  is  discovered  that  another  had  ex- 
cited him,  more  especially  had  necessitated  him  to 
such  action,  then  would  such  praise  or  blame  princi- 
pally, and  if  the  necessity  were  absolute,  altogether 
devolve  upon  the  first  cause,  or  prime  author. 

Secondly.  We  remark  a  quibbling  on  the  term 
involuntary,  thereby  endeavouring  to  render  the  terms 
volition   and  voluntary   cause,   synonymous;  so  that 


*  Hopkinsianism  having  discovered,  that  a  good  tree  can 
bring  forth  evil  fruit,  and  yet  remain  good :  and  an  evil  tree 
bring  forth  good  fruit,  and  yet  continue  evil :  and  also,  that  a 
Jig-tree  can  bear  olive  berries,  and  a  vine  figs  ;  their  scheme 
seems  in  some  degree  entitled  to  its  high  title  of  New  Divinity  ; 
for  ii  exhibits  a  new  system  of  moral  causes,  and  effects,  which 
neither  Christ,  nor  his  Apostles,  ever  under stood. 


124  NEW    DIVINITY. 

unless  a  volition  was  produced  by  a  previous  volition, 
it  must  of  necessity  arise  from  an  involuntary  cause ; 
but  as  it  hath  been  already  made  manifest,  that  voli- 
tion and  'voluntary  cause  are  wholly  dissimilar,  (the 
latter  consisting  not  in  acts  of  will,  but  in  ability  to 
will  uncontroled  by  any  other  being  than  the  agent 
himself)  I  shall  not  here  repeat  what  was  there  ob- 
served. And  thirdly.  We  discover  how  grovling 
are  all  his  ideas  of  the  freedom  of  volition,  by  his  re- 
mark from  his  own  mistaken  conceptions  of  voluntary' 
and  involuntary.  "  And  if  it  proceeded  from  an  in- 
voluntary  cause,  it  matters  not  whether  that  cause  was 
within  or  without  himself.''''  That  is,  if  Adam's  acts 
of  will  did  not  spring  from  previous  acts  of  will,  they 
must  have  sprung  from  an  involuntary  cause ;  and  if 
so,  no  matter  whether  this  cause  was  within  or  with- 
out himself.  It  is  sometimes  remarked,  that  when 
great  men  mistake,  they  mistake  greatly.  If  this  rule 
will  hold  good  in  all  cases,  then  we  must  have  an  ex- 
alted opinion  of  our  author's  talents,  for  his  mistake 
is  great  indeed.  What !  of  no  consequence  to  Adam ! 
whether  the  perception  and  reason,  the  powers  of  con- 
science, the  hope  and  fear,  the  love  or  hatred,  or  the 
cravings  of  bodily  appetites,  which  stimulated  him  to 
zvill  and  act,  were  those,  that  were  within  himself,  and 
under  his  own  control ;  or  were  those  that  dwelt  in 
some  other  person,  who  held"  him  in  willing  bondage, 
and  controled  his  every  action  of  soul  and  body.  To 
this,  the  doctor  gravely  replies.  As  "  mind  cannot  act 
M  any  more  than  matter  can  move,  without  a  divine 
'♦agency,  it  is  absurd  to  suppose,  that  men  can  be  left 


NEW    DIVINITY. 


125 


u 


"  to  the  freedom  of  their  own  will,  to  act,  or  not  to 
"  act,  independently  of  divine  influence."*  "  And  it 
"  is  equally  certain,  that  Adam  could  not  be  the  effi- 
"  cient  cause  of  his  own  volition.  He  was  a  depend- 
ent creature.  He  lived,  moved,  and  had  his  being 
in  God;  and  without  him  he  could  do  nothing. 
"  Such  a  dependent  creature  could  no  more  produce 
"  his  own  volitions,  than  his  own  existence.  A  self 
"  determining  power  is  an  independent  pov.-tr,  which 
°  never  was,  and  never  could  be  given  to  Adam."f 
Mind  and  matter  according  to  the  doctor's  definition, 
most  strikingly  resemble  each  other.  Mind  cannot 
act  of  itself,  nor  matter  move  itself.  So  impotent  is* 
mind,  that  it  is  as  unable  to  exert  of  itself  a  single  vo- 
lition, as  to  give  itself  existence.  Had  Priestly  but 
discovered  such  a  mind  in  human  form,  he  undoubt- 
edly would  have  taken  it  for  one  of  his  materialized 
men.  And,  perhaps,  have  subjected  it  to  the  scruti- 
nizing torture  of  a  decomposition.  This  accommo- 
dation of  the  powers  of  mind,  to  the  powers  of  matter, 
was  designed  as  descriptive  of  Adam's  ability  to  will, 
and  to  do.  But  Adam's  ability  to  will  and  do,  was 
not  circumscribed  within  the  narrow  circle  of  mere 
mental  ability.  A  mere  thinking  and  perceiving  be- 
ing might  not  be  able  to  do  more  than  barely  to  per- 
ceive and  think.  But  where  are  such  beings  to  be 
found  ?  Angels,  whether  good  or  evil,  are  not  such ; 
for  they  can  both  love  and  hate,  as  well  as  think. 

*  Sermon  on  Genesis  xly,  5,  page  41. 

t  Sermon  on  Ecclesiastes  vn,  29,  page  281. 


126  iJEW    DIVINITY, 

Adam  and  all  his  rational  posterity,  possess  affections 
as  really  as  angels  do.     And  Adam,  and  all  his  pos- 
terity, while  inhabiting  this  world,  were,  or  are  endu- 
ed with  excitements  to  action,  which  no  angel  ever 
possessed.     For  the  human  soul  being  invested  with 
a  body  composed  of  an  organization  transcending  the 
deepest  research,   is  thereby  susceptible  of  pains  and 
pleasures,  and  is  endued  with  appetites,  which  none 
but  incarnated  spirits  feel.      And  in  addition  to  all 
this  complicated  stimulus  to  action,  which  neither  an- 
gels, nor  matter  ever  felt,  we  should?annex  the  tender, 
melting,  attractive  and  powerful  excitements  of  natur- 
al affections,  in  all  their  complication  of  operations,  on 
husband,  wife,  parent,  child,  and  similar  relative  con- 
nexions.     When,  therefore,  we  contemplate  a  human 
being,  as  required  to  will,  and  to  act,  we  do  not  con- 
sider  his  mentality  as  containing  and  furnishing  all  his 
ability  for  such  action.    We  allow  him  indeed,  his  full 
portion  of  perception,  viz.  imagination,  memory  and 
reason  ;  we  annex  to  these,  the  faculty  of  conscience, 
as  well  as  that  of  the  will ;  and  with  these  we  com- 
bine the  passions  of  love,  hatred,  hope,  fear,  &c.  and 
from  these  we  cannot  separate  either  the  appetites  or 
the  natural  affections.    And  when  we  contrast  such  a 
being  so  endowed,  with  a  parcel  of  mere  matter,  wheth- 
er a  stick,  a  stone,  or  a  clod  of  earth,  we  cannot  con- 
ceive how  the  great  doctor  Emmon's  could  have  sup- 
posed that  the  former  was  no  more  capable  of  acting, 
without  u  divine  agency,   than  the  latter  was  of  mov- 
ing, without  the  like  agency. 


NEW    DIVINITY.  12£ 

Common  sense  most  certainly  dictates,  that  an  hun- 
gry, or  a  thirsty  man,  with  food  or  drink  within  reach, 
needs  no  exciting  divine  impulse  to  induce  him 
to  satisfy  the  cravings  of  nature.  And  as  common 
sense  in  these  instances  teaches,  in  direct  contradiction 
to  Hopkinsian  sense,  so  it  does  likewise  in  all  other  ca- 
ses in  which  the  living  soul  is  capable,  through  means 
of  its  mind  and  conscience,  of  its  passions  and  affec- 
tions,  and  of  its  appetites  and  propensions,  to  exert  its 
will,  by  originating  its  own  volitions,  where  suitable 
occasions  offer.  But  to  this  it  is  objected,  that,  "a 
"  self-determining  power,  is  an  independent  power, 
"  which  never  was,  and  never  could  be  given  to  Adam, 
"  who  lived,  moved,  and  had  his  being  in  God ;  and 
"  without  whom  he  could  do  nothing.  "  And  besides, 
"  if  it  were  possible,  for  moral  agents  to  act,  without 
"  any  divine  influence  upon  their  wills,  it  is  easy  to 
"  perceive,  that  their  actions  would  be  solely  their 
"  own :  and  could  not  in  any  sense  be  ascribed  to 
"  God,  nor  considered  as  under  his  providential  con- 
"  trol."*  Absurdity  crowds  here  upon  absurdity. 
For  if  man's  self  exertion  in  volition,  thereby  render- 
ing his  actions  solely  his  own,  and  not  God's  actions, 
could  spring  only  from  an  independent  power,  impos- 
sible to  be  communicated  to  any  creature :  then  the 
same  reasoning  will,  in  like  manner,  apply  to  every 
thing  else  besides  volition,  which  is  solely  a  man's  own 
act,  and  not  God's.  It  will  apply  to  his  perceptions, 
his  reasonings,  his  memory,  his  conscience,  his  affec- 

y  Page  41— Sermon  on  Genesis,  xlv,  5. 


128  SELE    DETERMINING  POWER 

tions  and  passions*    Yea,  and  to  his  sensations  of  see- 
ing,  hearing,  feeling,   smelling  and  tasting.     These 
cannot  be  solely  a  man's  own ;  for  if  they  were,  they 
could  not  in  any  sense  be  ascribed  to  God.     But 
would  arise  from  an  independent  power  impossible  ev- 
er to  be  confered  on  any  man.     Therefore,  all  these 
belong  to  man  only  through  a  divine  influence,  which 
primarily  makes  them  belong  to  God,  more  properly 
than  to  man.     Therefore,  it  is  God,  who  perceives  for 
man,  reasons  for  him,   remembers  for  him,  performs 
for  him  the  office  of  conscience,  loves,  hates,  hopes, 
fears,  sees,  hears,  smells,  tastes,  and  wills  for  him.   In 
a  word,  man's  soul  and  spirit,  are  so  far  decomposed, 
and  their  place  so  far  supplied  by  such  a  portion  of  di- 
vine actuation,  as  causes  all  the  perceptions,  passions, 
affections,    and   actions  of  all  men,  to  belong  more 
properly  to  God  than  to  themselves.  But  turning  with 
indignation  from  this  inevitable,  disgusting,  and  appa- 
rently blasphemous  result ;  permit  me,   sir,  to  solicit 
your  attention  to  this  subject  in  a  less  offensive  point 
of  view.    A  self  determining  power  is  deemed  impos- 
sible to  be   communicated  to  creatures,   because  they 
"  live,  move,  and  have  their  being  in  God,  and  with- 
out him  can  do  nothing.  "     This  reasoning  we  will 
test,  by  applying  it  to  a  case,  at  which  already  slightly 
hinted  :  viz.  To  the  subsisting  relation  betwixt  an  in- 
corporate society,  and  the  legislature  which  confered 
thereon  incorporate  existence.     The  persons  compo- 
sing such  society,  although  neither  created  nor  uphold- 
en  as  men,   by  said  legislature,  yet  so  as  respects  in- 
corporate  capacity,  and  continuance  therein,  they  are 


OF   VOLITION   IN  MAN.  129' 

ad  absolutely  dependent  on  the  legislature,  as  they  are 
on  God  for  their  personal  creation,  and  continuance  in 
being  as  men.  For,  whilst  in  this  latter  sense,  they 
"  live,  move,  and  have  their  being  in  God :  "  so  in 
the  former  sense,  they  live,  move,  and  have  their  be- 
ing, only  by  the  power,  and  within  the  circle  and  ex- 
tent of  the  legislature's  jurisdiction. 

But  this  absolute  dependence  of  incorporate  capaci- 
ty, does  not  disable  them  from  exercising  a  self  de- 
termining power  over  their  own  will,  in  enacting 
the  laws  of  their  society.  Nor  does  this  collective 
agent,  in  being  thus  the  efficient  of  its  own  volitions, 
militate  in  any  wise  against  either  the  honour  or  the 
authority  of  the  supreme  legislature.  But  on  the  con- 
trary, its  tendency  is  declaratively,  to  exalt,  and  mag- 
nify both  ;  shining  as  the  created  image  of  that  pow- 
er, which  invested  it  with  ability  to  effect  legislative 
volition,  it  glorifies  the  author  of  its  incorporate  being. 
The  supreme  legislature  possesses  within  itself,  all 
requisite  ability  for  willing  and  enacting  in  its  legisla- 
tive character.  The  incorporated  legislature  is,  by 
derivation,  possessed  of  similar  powers  of  action. 
But  the  former  legislates  throughout  all  its  wide  do- 
minion, and  upon  all  subjects  suitable  for  legislation : 
whilst  the  latter,  by  the  law  of  the  former,  is  restrict- 
ed within  circumscribed  limits.  Nor  can  it  without 
incurring  the  penalty  of  a  forfeiture  of  chartered  rights, 
violate  the  prescribed  bounds,  or  intermeddle  with 
forbidden  objects. 

Pursuing  this  analogy  of  reasoning,  from  man  de- 
pendent upon  man,  to  man  dependent  upon  God,  we 

R 


130  SELF    DETERMINING    TOWER 

are  constrained  thence  to  infer,  that  as  incorporated 
ability,  though  derived  and  dependent,  is  nevertheless 
capable  of  originating  its  own  volitions,  and  of  per- 
forming its  own  acts,  without  either  infringing  on  the 
prerogatives,  or  requiring  the  exciting  influence  of  the 
power  whereby  created  and  sustained ;  so,  likewise, 
that  man  created  in  the  image  of  the  self  determining 
Jehovah,  and  dependent  on  him,  is  nevertheless,  ren- 
dered capable  of  originating  his  own  volitions  and  ac- 
tions, without  either  infringing  on  divine  prerogatives, 
or  being  in  all  cases  excited  by  divine  influence  to  vo- 
lition and  action.  And  consequently,  that  as  charter- 
ed societies  perform  actions  which  are  wholly  their 
own,  and  not  the  actions  of  the  legislatures  by  whom 
created — so  in  like  manner  all  men  perform  innumer- 
able actions,  which  are  wholly  their  own,  and  in  no 
sense  the  actions  of  God, 

Nor  will  it  be  insuperably  formidable  to  object, 
that,  for  men  to  act  independently  of  excitement  from 
God,  and  independently  of  excitement  from  men,  arc- 
things  so  entirely  different  in  themselves,  that  whilst 
the  latter  may  be  possible,  still  the  former  must  be 
wholly  impossible,  because  in  both  cases,  and  in  all 
others,  God  excites  to  every  thing  that  is  done,  wheth- 
er by  men  as  individuals,  or  by  them  as  composing, 
and  constituting  not  merely  the  incorporate  society, 
but  even  the  supreme  legislature  itself.  This  objec- 
tion is  indeed  specious,  but  not  solid ;  because  its 
foundation  is  sapped  by  its  own  fallacy  ;  for  its  asser- 
tion of  universal  divine  excitement  causing  all  men  t© 
will  and  act,  in  all  cases,  is  only  begging  the  ques- 


OF  VOLITION"  IN   MAN.  131 

tion,  and  proves  nothing.  And  this  objection  is  still 
further  inconclusive,  because,  although,  it  adverts  to 
an  undeniable  difference  betwixt  incorporate  volition, 
considered  merely  as  legal,  and  volition  real  and  actu- 
al, yet  it  wholly  overlooks  the  respective  sources  from 
whence  these  different  kinds  of  ability  are  derived, 
the  one  being  finite,  and  the  other  infinite :  so  that 
the  inference  from  analogy  still  remains  unimpaired. 

In  this  view  of  the  subject,  we  behold  the  indepen- 
dent and  self  determining  Jehovah,   ruling  a  world, 
not  of  machines,   but  of  men.     We  behold  him  as 
Lord  supreme,  stamping  his  own  image  of  self  deter- 
mining  power,   upon    the  dependent  creature,  man. 
And  in  this  we  recognize  man's  awful  responsibility. 
For  hereby  we  behold  him  become  the  proper  subject 
of  divine  law,  and  of  its  penalties.     Nor  is  he  uncon- 
ditionally rendered  independent  of  control  by  divine 
providence.     For,  at  any   moment,  his  liberty  may  be 
suspended,  by  the  interposition  of  divine  agency.  But 
while  so  suspended,   responsibility  is  also   suspended. 
"  The  King's  heart  is  in  the  hand  of  the  Lord,  as  the 
rivers  of  water:  he  turneth  it  whethersoever  he  will." 
(Proverbs  xxi,  i.)        As  rivers  of  water  are  turned 
not  by  moral,    but  by  natural  influence,  so  the  heart 
under  such  influence  is  no  more   accountable,  than 
was  the  Euphrates  when  turned   by  the  stratagem  of 
the  victorious  Cyrus.     But  man,  when  enticed  by  his 
lusts,  to  yield  himself  up  as  a  bond  slave  of  satan, 
then  judicially  abandoned  of  God,  his  lost  freedom 
will  but  ill  excuse  him ;  because  he  then  only  "  Eats 
of  the  fruit  of  hts   own  ways,  and  is  filled  with  bisv 


132  HOPKINSIAN    ABSURDITIES* 

own  devices."  (Proverbs,  i,  31.)  Having  thus  b 
the  maintenance  of  human  self  ability  of  volition,  en- 
deavoured to  vindicate  divine  creating  power,  against 
the  imputation  of  impotency,  to  constitute  other  agen- 
cy than  that  of  mental  machinery,  I  shall  in  my  next,. 
attempt  to  expose  other  errours  no  less  pernicious  and 
absurd. 


(  "S#*  xo?  *i»" 


LETTER  XL 


•SIR, 


DOCTOR  Emmons  truly  and  justly    ob- 
serves, that  "  the  only  wise  God  can  no  more  require 
us  to  believe  that  which  is  absurd,  than  he  can  com- 
mand us  to  do  that  which  is  sinful"     Fully  impres- 
sed with  the  self- evidence,  and  great   importance  of 
this  proposition,  as  containing  an  interesting  first  prin- 
ciple of  reason  and  knowledge,  I  cannot  refrain  from 
applying  it  to  immediate  use.     And  therefore  am  thus 
led  to  reason,  viz.  First.  As  God  can  no  more  require 
us  to  believe  that  which  is  absurd,  than  he  can  com- 
mand us  to  do  that  which  is  sinful,  therefore,  He  can- 
not require  us  to  believe  in  Hopkinsianism,  because  it 
abounds  in  absurdities.     And  secondly.    As  God  can 
no  more  command  us  to  do  that  which  is  sinful,   than 
he  can  require  us  to  believe  what  is  absurd ;  there- 
fore, neither  can  he  cause  us  to  do  that  which  is  sin- 
ful :  because  for  Deity  to  turn  the  corrupter  of  his 


a 


tt 


HOPKINSIAN     ABSURDITIES.  133 

0wa  creatures,  and  then  to  punish  them  for  being  so 
corrupt,  is  of  all  other  absurdities  the  greatest :  and  if 
it  were  possible  to  be  done,  would  be  of  all  other  sin- 
fulness, the  most  sinful  But  forbearing  to  press  so 
disagreeable  an  application  of  the  doctor's  own  discov- 
ered first  principles ;  permit  me,  sir,  to  solicit  your 
attention  to  his  definition  of  moral  agency,  namely ; 

Were  men  destitute  of  conscience,  they  would  be 
'  equally  incapable  of  feeling  moral  obligation,  and  of 

distinguishing  the  moral  quality  of  actions ;  neither 
"  perception  nor  reason  could  give  them  this  moral 
"  discernment.  It  is  conscience  which  constitutes 
"  them  moral  agents,  and  ?-aises  them  to  the  rank  of 
"accountable  beings."  (Emmons.) 

This  definition  of  moral  agency  strikingly  resembles 
the  mutilated  ones  of  West  and  Edwards,  already  no- 
ticed. For,  like  them,  though  designed  for  human 
kind,  it  excludes  affections,  passions,  will,  imagina- 
tion, and  animal  appetites.  And  which,  if  actually 
rooted  out  of  our  nature,  would  render  us  as  incapa- 
ble of  volition  and  action,  as  the  in  venters  of  the  new 
divinity  could  wish  or  desire.  But  these  three  dis- 
tinguished divines  differed  each  from  the  other  as  to 
moral  endowment.  For  West  in  his  definition  of  it, 
wholly  omitted  conscience.  Edwards,  in  a  mysterious 
manner,  seemed  to  hint  at  it,  as  somewhat  necessary. 
But  Emmons  constitutes  it  the  all  in  all.  For  he 
says,  as  above  inserted,  "  It  is  conscience  which  con- 
stitutes moral  agents,  and  raises  them  to  the  rank  of 
accountable  beings." 


1.34  HOPKINSlAtt     ABSURDITIES. 

He  allows,  indeed,  that  perception  and  reason 
should  have  some  place  in  moral  agency  ;  but,  on  his 
plan,  so  little  of  either  is  requisite,  that  new  born  in- 
fants are  endowed  with  an  ample  portion  of  both,  and 
likewise  with  a  sufficiency  of  conscience  to  raise  them 
to  the  rank  of  accountable  beings.  But  his  own  words, 
will  best  express  his  own  sentiments  on  this  subject. 
tc  If  conscience  therefore  be  an  essential  faculty  of  the 
"  human  mind,  it  must  belong  to  it  in  infancy.  There 
"  seems  to  be  no  way  to  avoid  this  conclusion,  but  to 
"  suppose,  that  conscience  cannot  be  exercised  as  ear- 
"  ly  as  the  other  faculties  of  the  mind.  But  how  does 
"  it  appear  that  conscience  cannot  be  exercised  as  ear- 
"  ly  as  any  other  intellectual  faculty?  It  does  not  ap- 
"  pear  from  experience.  For  every  person  knows 
"  that  he  has  been  able  to  distinguish  right  from  wrong, 
"  and  to  feel  a  sense  of  guilt,  ever  since  he  can  remem- 
"  ber.  It  does  not  appear  from  observation.  For  in- 
"  flints  discover  plain  marks  of  moral  depravity,  and 
"  appear  to  act  wrong  as  soon  as  they  begin  to  act. 
"  And  it  does  not  appear  from  scripture.  For  the  bi- 
"  ble  represents  infants  as  sinful,  guilty  creatures,  as 
"  soo?i  as  they  are  born ;  which  plainly  implies  that 
"  they  are  moral  agents.  In  a  word,  scripture,  rea- 
"  son,  observation,  and  experience,  are  all  in  favour  of 
"  the  moral  agency  cf  infants.  And  if  we  do  not  ad- 
"  mit,  that  moral  agency  commences  in  infancy,  it  is 
"  impossible  to  determine,  or  even  to  form  a  probable 
"  conjecture,  when  it  does  commence."  *     The  whole 

■  Sermon,  Acts  xxiv,  16.     Pages  191,  192. 


HOPKINSIAN  ABSURDITIES.       135 

of  the  Doctor's  reasonings  on  this  subject  he  conden- 
ses into  the  following  summary,  viz.  "  In  a  word, 
scripture,  reason,  observation  and  experience,  are  all  in 
favour  of  the  moral  agency  of  infants."  These  alledg- 
ed  evidences  we  will  test.  First,  he  appeals  to  scrip- 
ture in  this  vague  manner :  "  The  bible  represents  in- 
"  fants  as  sinful,  guilty  creatures,  as  soon  as  they  are 
"  born,  which  plainly  implies  they  are  moral  agents. " 
As  no  particular  text  is  here  expressed  in  proof  of  this 
assertion  ;  and  as  the  doctor's  memory  may  in  this  in- 
stance have  failed  him,  I  shall  assist  him  to  one  which 
may  in  some  measure  relieve  him  from  difficulty. 
"  The  wicked  are  estranged  from  the  womb  ;  they  go 
"  astray  as  soon  as  they  be  born,  speaking  lies.  " 
(Psalms  58,  3.)  By  only  explaining  away  the  figu- 
rative sense  of  this  text,  and  of  similar  ones ;  and  by 
rendering  them  altogether  literal,  he  may  in  that  man- 
ner seem  to  prove  the  moral  agency  and  wickedness 
of  infants.  But  another  difficulty  will  here  occur. 
For  where  can  he  discover  that  species  of  infants,  who, 
as  soon  as  they  are  born,  have  the  faculty  of  speech ; 
and  can  run  astray  speaking  lies?  * 

*  Amongst  texts  sometimes  resorted  to  by  the  advocates  of 
an  hereditary  tptal  depravity  of  infants,  are  Isaiah,  48,  8,  "thou 
was't  called  a  transgressor  from  the  womb  :  "  and  Proverbs 
22.  15.  "foolishness  (is)  bound  in  the  heart  of  a  child  ;  (but)  the 
rod  of  correction  shall  drive  it  far  from  him."  Of  the  former 
text,  «  saith  Gataker,  it  cannot  mean  from  their  natural  birth, 
this  passage  implying  something  not  common  to  all,  but  pecul- 
iar to  that  people,  (Israel.")  (Whitby.)  And  of  the  latter 
text,  it  may  be  noted,  that  the  verb  is,  not  being  in  the  original, 


136  HOPKINSIAN      ABSURDITIES. 

His  next  appeal  is  to  reason,  but  herein  he  contra- 
dicts his  own  theory,  which  excludes  reason  from  hav- 
ing  any  thing  to  do  in  his  affairs  of  conscience  ;  for 
he  says,  "  If  we  possessed  no  mental  faculty  superiour 
"  to  perception,  we  could  never  discover  the  distinct- 
"  ion  betwixt  moral  good  and  evil.     If  we  now  ex- 
"  amine  the  power  of  reason,  we  shall  find  it  equally 
"  destitute  of  all  moral  discernment.     It  cannot  discov- 
"  er  the  least  merit  or  demerit,  in  the  conduct  of  mor- 
"  al  agents."  J     It  was,  therefore,  because  he  laid  his 
reasons  aside,  when  writing  on  the  moral  agency  of 
infants,    that  such    effusions  of    profound  nonsense 
thus  issued  from  his  pen.     And  doubtless  an  equal 
suspension  of  reason  produced  the  following  rhapsody. 
Infants,   "  When  but  a  few  days  old,  appear  to  act 
"voluntarily  in  the  view  of  motives.     They  never  fail 
"  for  instance,  to  prefer  light  to  darkness,  and  sweet  to 
"  bitter.     By  such  instances  of  choosing  and  refusing, 
"  they  appear  to  be  agents.     But  we  cannot  suppose 
"  that  they  are  mere  agents,  in  these  free,  spontane- 
"  ous,  voluntary  exertions.     For  if  they  were   mere 
"  agents,  they  could  not  be  men  in  miniature,  nor  be 
"  capable  of  becoming  moral  agents;  for  mere  agents, 
"  are    utterly    incapable  of  becoming  moral  agents. 
"  This  has  been  demonstrated  by  all  the  experiments 


is  supplied  by  the  translators.     But  were  this  foolishness  even 
affirmed  of  all  children,  still  it  could  mean  a  total,  moral  deprav- 
ity ;  because  if  it  did,  "  the  rod  ot  correction  could  not  drive  it 
far  away  from  them." 
\  Ibid,  pages  181,  ' 


fcOPKINSlAtt     ABSURDITIES.  137 

,{  which  have  been  made  upon  tamed  animals,  &c.  " 
(Sermon  on  Acts  xxiv,  16.     Pages  190,  191.) 

This  formidable  reasoning  is  precisely  of  a  piece 
with  the  following :  "  If  infants  are  not  able  to  prop- 
'  agate  their  own  species,  they  are  not  men  in  minia- 
u  ture  ;  nor  capable  of  ever  becoming  men  :  This  has 
"  been  demonstrated  by  ail  the  experiments  which 
*'  have  been  made  upon  tamed  animals  ;  for  they  could 
■'  never  be  made  able  to  propagate  men.  And  if  their 
,:;  ability  of  procreation  does  not  commence  in  infancy, 
u  it  is  impossible  to  determine,  or  even  to  form  a 
"  probable  conjecture,  when  it  does  commence. '" 
Logic  upon  logic  !  Sir !  But  we  will  hear  him  out. 
His  next  appeal  is  to  observation.  But  as  I  am  una- 
ble to  tell  what  others  may  have  discerned  in  the  in- 
articulate waitings  of  the  new  born  babe,  as  I  am  my- 
self fearful  of  pronouncing  those  corrupt,  whom  Christ 
caressed,  honoured,  and  pronounced  blessed ;  and  as 
the  doctor  has  himself  disclaimed  all  ability  by  his 
powers  of  perception  to  judge  of  them,  I  must  there- 
fore leave  their  case  to  his  well  informed  conscience, 
which,  separate  from,  and  independent  of  the  dictates 
of  perception  and  reason,  is  adequate  to  feel,  and  de- 
cide upon  their  real  character.  His  last  appeal  is  to 
experience,  thus,  "  every  person  knows,  that  he  has 
"  been  able  to  distinguish  right  from  wrong,  and  to 
"  feel  a  sense  of  guilt  ever  since  he  can  remember.  " 
This  is  but  begging  the  question,  and  at  best,  an  ap- 
peal to  the  very  imperfect  faculty  of  memory,  which 
with  many,  will  fall  short  several  years  of  the  time  of 
birth.     For  my  own  part,  several  occurrences  are  yet 

s 


138  HOPKIxNTSIAN      ABSURDITIES. 

on  my  memory  which  happened  during  my  fourth 
year,  but  amongst  them  there  is  no  recollection  of  a 
sense  of  guilt  at  that  early  period. 

The  holy  scripture^  are  the  tribunal  by  which  this 
question  should  be  decided  ;  for  their  decision  is  not 
only  authoritative,  but  also  sufficiently  explicit.  St. 
Paul  thus  decides  it,  "  every  one  that  useth  milk  is 
"  unskilful  in  the  word  of  righteousness,  for  he  is  a 
"  bade.  But  strong  meat  belongeih  to  them,  that  are 
"  of  full  age ;  even  those  who  by  reason  of  use,  have 
"  their  senses  exercised,  to  discern  both  good  and  evil.'''' 
Hebrews  v,  13.  From  the  imbecility  and  incapacity 
of  real  infancy  to  discern  moral  good  and  evil,  he  in- 
fers the  inability  of  metaphorical  infancy  to  compre- 
hend abstruce  doctrines  of  the  gospel.  Isaiah  next 
decides,  "  butter  and  honey  shall  he  eat,  that  he  may 
"  know  how  to  refuse  the  evil,  and  choose  the  good. 
"  For  before  the  child  shall  know  to  refuse  the  evil  and 
"  choose  the  good,  the  land  that  thou  abhorest,  shall 
"be  forsaken  of  both  her  kings."  vn  ;  15,  16. 
Whatever  of  mystery  may  attach  to  this  passage, 
whether  as  refering  to  Christ,  or  to  some  other  child 
as  a  type  of  Christ,  yet  in  respect  to  the  moral  agency 
of  children,  it  undeniably  teaches,  that  a  capacity  of 
understandingly  refusing  evil,  and  of  intelligently 
choosing  good,  are  here  taught  to  be  indispensable 
pre-requisites  of  moral  agency  and  character.  And 
these  qualifications  are  wholly  dissimilar  from  those  of 
the  doctor's  little  agents,  who,  at  a  few  days  old  from 
mere  sensation,  prefer  light  to  darkness,  and  sweet  to 
bitter.     For  the  prophet's  infantile  agent,   though  fed 


HOPKINSIAN      ABSURDITIES.  139 

with  butter  and  honey,  was  not  considered  as  morally 
endowed,  until  such  time  as  age  and  understanding 
had  matured  his  capacity  into  acquired  ability  of  mor- 
al discernment.  And  with  this  stricdy  agrees,  what 
Almighty  God  said  unto  the  surly  prophet,  who  pined 
for  the  destruction  of  human  kind,  viz.  "  Should  not 
'*  I  spare  Ninevah,  that  great  city,  wherein  are  more 
"  than  six  score  thousand  persons,  that  cannot  discern 
"  betwixt  their  right  hand  and  their  left,  and  also 
"  much  cattle  ?  " 

Amongst  these  undiscerning  persons  were  probably 
some  ideots ;  but  the  great  body  of  them  unquestion- 
ably were  infant  children.    And  these  children,  as  w  ell 
as  the  cattle  were  deemed  deserving  objects  of  divine 
compassion.     If  Jonah  was  in  any  wrise  tinctured  with 
Hopkinsianism,  he  doubtless,  must  have  ranked  chil- 
dren not  with  mere  agents,  but  with  totally  depraved 
moral  agents.     And  consequently  must  ha-ve  consid- 
ered both  parents  and  children  as  being  each  alike  per- 
sonally deserving  of  destruction.     But  happy  it  is  for 
the   infantile  race  of  Adam,   that  however  agreed  the 
prophet  Jonah  and  doctor  Emmons  may  be  in  opinion, 
as  to  their  moral  character  of  deserts,  yet,   that  Al- 
mighty God  hath  so  graciously  and  unequivocally  de- 
clared his  most  full  dissent  from  both. 

Further  absurdities  to  be  noted  in  my  next. 


140  ABSURDITIES    OP    EMMOKISSf 

LETTER  XIL 

SIR, 

WERE  any  other  man  besides  doctor  Em- 
mons to  have  asserted,  that,  "  the  scripture  ascribes 
all  the  actions  of  men  to  God,  as  well  as  to  them- 
selves ;  "  and  were  such  person  to  maintain  in  the 
same  sense  as  the  doctor  does,  that  the  "  hearts,  and 
hands  of  Satan,  and  wicked  men,  are  governed  by 
God,"  he  probably  would  forfeit  forever  his  reputa- 
tion both  for  veracity  and  understanding,  in  the  esti- 
mation of  many,  who  now  receive  these  tenets,  as  gos- 
pel truths,  for  no  other  reason,  but  merely  because  ad- 
vanced by  the  man,  to  whose  domination  they  have 
surrendered  the  exclusive  right  of  judging  upon  these 
points. 

That  God  so  far  governs  the  hearts  and  hands  of 
wicked  men  and  devils,  as  often  to  hold  them  in  chains 
and  fetters,  so  that  they  cannot  commit  all  the  wicked- 
ness, or  practise  all  the  mischief  which  they  design, 
and  which,  if  unrestrained,  they  would  perform,  are 
propositions  which  no  sober  minded  and  well  informed 
person  will  doubt  or  deny.  But  that  God  excites  and 
stimulates  the  hearts  of  devils  and  wicked  men,  to 
make  them  more  wicked,  and  urges  them  on  to  prac- 
tise all  the  wickedness  which  they  do  commit,  is  what 
the  doctor  himself  believes,  and  is  the  belief  which  he 
endeavours  to  instil  into  the  minds  of  his  readers. 
With  the  horrible  impiety  of  this  vile  tenet,  I  am  not 
about  to  intermeddle.     This  must  be  accounted  for 


ABSURDITIIS    OF    1MM0NISM.  141 

before  the  tribunal  of  that  God,  whose  character  is 
thereby  impeached.  But  its  monsterous  absurdity,  is 
what  I  would  here  more  particularly  notice.  And  in 
order  that  this  absurdity  may  more  distinctly  appear,  I 
will  apply  the  doctor's  notion  of  divine  influence  on 
the  hearts  of  devils,  as  an  explicative,  to  two  particu- 
lar scripture  passages. 

Passage  First.  "  For  this  purpose  the  Son  of  God 
"  was  manifested  that  he  might  destroy  the  works  of 
"  the  devil." 

Passage  Second.  Jesus  "  arrived  at  the  country  of 
u  the  Gadarenes,  where  met  him,  out  of  the  city,  a 
"  certain  man  who  had  devils  a  long  time,  and  wear 
"  no  clothes ;  neither  abode  in  any  house  but  in  the 
"  tombs.  When  he  saw  Jesus,  he  cried  out  and  fell 
"  down  before  him,  and  with  a  loud  voice  said,  what 
"  have  I  to  do  with  thee,  Jesus,  thou  Son  of  God  most 
"  high  ?  I  beseech  thee  torment  me  not.  And  Jesus 
4 '  asked  him,  saying,  what  is  thy  name  ?  And  he  said 
"  Legion,  because  many  devils  were  entered  into  him. 
"  And  they  besought  him,  that  he  would  not  com- 
"  mand  them  to  go  out  into  the  deep.  And  there  was 
M  there  an  herd  of  many  swine,  feeding  on  the  moun- 
"tain;  and  the  devils  besought  him,  that  he  would 
"  suffer  them  to  enter  into  the  swine.  And  he  suffer- 
"  ed  them.  Then  went  the  devils  out  of  the  man, 
"  and  entered  into  the  swine  :  and  the  herd  ran  vio- 
M  lently  down  a  steep  place,  into  the  lake,  and  were 
"  choked." 

In  the  former  of  these  passages  we  learn  from  St. 
John,  that  Christ's  errand  into  this  world  was  to  de 


142  ABSURDITIES      OF    EMMONISM. 

stroy  the  devil's  works.     And  in  the  latter  passage, 
the  Evangelist  Luke,  presents  Christ  before  us  in  the 
very  act  of  fulfiiing  his  important  mission.     But  from 
doctor  Emmons  we  kam,  that  the  devils  were  but  sub- 
ordinate agents  in  the  several  works  which  they  per- 
formed ;   for  according  to  his  doctrine,  God  governed 
the  devil's  hearts  and  hands  by  a  positive  exciting  in- 
ihience.     On  this  plan  therefore,  deity  and  devils  were 
co-workers  together.     And  consequently,   Christ  by 
destroying  the  works  of  the  devil,   destroyed  also  the 
works  of  his  Father.     For  he  destroyed  the  works  of 
this  alliance  of  co-operation.     And  from  the  whole, 
as  thus  elucidated,    we   discover    unity  of  purpose, 
voice,    and   action,    amongst   the  devils  themselves. 
Whilst  collision  and  opposition  of  effort  exist  betwixt 
the  Almighty   Father,  and  the  Son.     For  the  many 
devils  united  into  legion,  act  most  perfectly  together, 
and  act  only  when  acted  upon.     Divinely  stimulated, 
they  at  first  became  devils.     Under  a  similar  excite- 
ment they  combined  into  a  legion,  and  so  excited,  en- 
tered into,   and  abode  in  the  man.      When    Christ 
commanded  them  to  come  forth,  the  Father  excited 
them  to  solicit  permission  to  enter  into  the  swine ;  and 
when  permission  was  obtained,   this  governing  divine 
stimulus  was  expelled  Math  them  :    and  with  and  in 
them,  entered  into  the  swine,  and,  as  it  before  through 
the  legion  governed  the  demoniac,   so  now  through 
the  same  medium  it  precipitated  the  demoniac  herd, 
to  rush  headlong  into  immediate  ruin. 


ABSURDITIES    OF    EMMOtflSM.  145 

But  from  this  detestable  tenet,   permit  me,  sir,  to 
call  your  attention  to  the  doctor's  newly  invented  key 
for  unlocking   scripture    difficulties,    viz.      "  When 
f  Pharaoh  is  to  be  bltm-d,  he  is  said  to  harden  his 
"  own  heart ;  but  when  the  divine  sovereignty  is  to 
'  be  acknowledged,   God  is  said  to  harden  his  heart. 
"  So,  again,  when  the  guilt  of  the  crucifiers  of  Christ 
"  is  mentioned,  they  are  said  to  perpetrate   the  horrid 
"deed  with  wicked  hands:  but  when  the  benevolent 
"  design  of  the  deity  is  exhibited,  the  hand,  as  well  as 
"the  counsel  of  Gxl  is  said  to  be  concerned   therein. 
"  If  we  carry  this  idea  in   our   minds,   we   can   easily 
"  expound  some  passages,  which  have  been  often  mis- 
:c  understood,  and  misapplied.     Amongst  others,  the 
"  following  texts,  viz.    Psalm  cxli,  4— Psalm   cxix, 
"36— Isaiah  lxiii,  17— Romans  vi,    17— James  i, 
"IS,  14,  15,  16,  17— and  chapter  in,    14,    15,   16, 
1  17.     In  these  passages  it  is  denied,   that  the  bad  ac- 
"  tions  of  men  may  be  ascribed  to  God,  and  equally 
"  denied  on  the  other  side,   that  the  good  actions  of 
"  men  may  be  ascribed   to   themselves :  but  yet  it  is 
"  asserted  in  these  same  passages,   that  the  agency  of 
'  God  is  concerned  in  disposing  men   both  to   good 
"  and  evil."     «  Here  is  no  difficulty,  if  we  only  allow 
1  that  there  is  a  propriety  sometimes,  in  ascribing  the 
(  actions  of  men  wholly  to  themselves,  and  sometimes, 
f  in  ascribing  their  actions  wholly  to  God."     "  This 
"  single  idea,  will  solve  a  seeming  difficulty  which 
"  runs  through  the  bible.     Since  the  scripture  ascribes 
'  all  the  actions   of  ?nen  to  God,  as  well  as   to  them- 
'  selves,  we  may  justly  conclude  that  the  divine  agen.- 


144  ABSURDITIES    OF    EMMONISSf. 

"  cy  is  as  much  concerned  in  their  bad,  as  in  their 
"  good  actions."* 

This  master-piece  of  ingenuity  and  effrontery,  re- 
quires a  close  and  particular  examination.  I  begin 
with  the  insidious  inference,  "  Since  the  scripture  as- 
cribes  all  the  actions  of  men  to  God,  as  well  as  to 
themselves,  &c."  But  from  whence  is  this  inference 
derived  ?  Is  it  immediately  from  plain  and  positive  as- 
sertions of  scripture?  or  is  it  through  an  obscure,  per- 
plexed and  impotent  medium  ?  or  yet,  is  it  from  texts 
of  doubtful  signification,  seemingly  on  his  side,  forci- 
bly yoked  up  with  other  texts,  which  openly  and  une- 
quivocally disclaim  all  connexion  with  his  cause,  his 
argument,  and  his  inference  ?  His  medium  and  his 
ground  of  inference  shall  each  speak  for  themselves. 

His  medium.  "  Here  is  no  difficulty,  if  we  only 
"  allow  that  there  is  a  propriety  sometimes  in  ascribing 
"  the  actions  of  men  wholly  to  themselves,  and  some- 
"  times  in  ascribing  their  actions  wholly  to  God.  It 
"is. proper  som etimes  to  ascribe  men's  good  actions 
"  wholly  to  themselves  ;  and  sometimes  equally  proper 
"  to  ascribe  their  bad  actions  wholly  to  themselves. 
"  While  on  the  other  hand,  it  is  sometimes  proper  to 
"  ascribe  men's  good  actions  wholly  to  God  ;  and 
"  sometimes  equally  proper  to  ascribe  their  bad  actions 
"wholly  to  him."  Here  we  are  fatigued  with  a  jab- 
bering of  sometimes  and  sometimes  and  sometimes, 
&c.  &c.  And  what  is  it  all  for  ?  but,  if  possible,  to 
manufacture, one  all  times,  out  of  just  half  a  dozen. 


*  Sermon  on  Genesis,  45,  5.     Pages  38,  39, 


ABSURDITIES    OF    EMMONISM.  145 

sometimeses.  But  as  sometimes  and  sometimes,  an 
hundred  times  repeated,  will  not  make  one  all  times, 
it  therefore  cannot  be  admitted,  that  the  "  Idea"  of 
"  the  scriptures,  ascribing  all  the  actions  of  men  to 
God,"  is  either  a  true  or  a  scriptural  idea. 

From  this  despicable  medium  of  inference,  we  now 
will  resort  to  the  ground  from  whence  derived.  And 
here  conforming  to  the  scripture  rule  of  the  first  being 
last,  and  the  last  becoming  first,  we  shall  begin  with 
the  apostle  James,  who,  through  violence  is  impressed 
into  this  service,  and  who  here,  instead  of  meanly  crin- 
ging to  Hopkinsian  authority,  boldly  enters  his  protest 
against  it.  "  Let  no  man  say  when  he  is  tempted,  I 
"  am  tempted  of  God  :  For  God  cannot  be  tempted 
of  evil,  neither  tempteth  he  any  man ;  but  every 
man  is  tempted  when  he  is  drawn  away  of  his  own 
"  lust,  and  enticed,  &c."  (i:  13,14.)  Temptation, 
in  the  sense  as  here  used  by  the  apostle,  does  not  so 
much  mean  external  solicitation  to  sin,  as  that  internal 
seduction  thereto,  whereby  the  external  allurement  be- 
comes unhappily  effectual.  Temptation,  externally 
may  be  from  satan,  from  wicked  men,  and  from  vari- 
ous surrounding  enticing  objects :  but  internal  effect- 
ual seduction,  is  here  taught  to  be  only  from  the  man 
himself  who  sins.  And  it  is  here  as  clearly  taught, 
that  as  God  cannot  himself  be  the  subject  of  tempta- 
tion, so  as  to  be  accessible  to  its  defilement ;  so,  that 
for  the  very  same  reasons  also,  he  cannot  seduce  any 
of  his  creatures  into  that  pollution  and  guilt,  which  are 
so  perfectly  opposite  to  the  immutdbie  holiness  of  his 
own  nature.     And  whilst  the  apostle  thus  vindicates 

T 


a 


146  ABSURDITIES    01"     EMMONISM. 

the  divine  character  against  all  suspicion,  so  he  also 
most  expressly,  and  in  the  most  peremptory  manner, 
forbids  every  man  from  imputing  his  subjection  to  sin, 
to  the  agency  of  his  creator.  But  Hopkinsianism  long 
habituated  to  ascribing  the  causation  of  sin  to  God, 
and  regardless  of  apostolic  reproof,  subverts  the  apos- 
tles own  doctrine,  which  denies  the  sinful  actions  of 
men  to.  be  the  actions  of  God  ;  by  positively  assertirg 
it  to  affirm,  what  it  as  positively  denies. 

That  God  should  so  far  be  concerned  in  the  good 
actions  of  pious  men,  as  to  command,  approve,  reward, 
and  occasionally  to  promote  them  by  a  positive  exci- 
ting influence,  is  in  no  degree  incompatible  with  the 
divine  honour  and  character.  And  as  such,  was  taught 
by  this  apostle,  "  do  not  err  my  beloved  brethren. 
"  Every  good  gift,  and  every  perfect  gift,  is  from 
11  above,  and  cometh  down  from  the  Father  of  lights." 
(James  i,  16,  17.)  And  from  whom  also  cometh, 
"  the  wisdom  that  is  pure,  peaceable,  gentle,  easy  to 
"  be  entreated,  full  of  mercy  and  good  fruits,  and 
"  without  partiality,  and  without  hypocrisy."  (in,  17  ) 

Such,  and  such  only,  are  the  doctrines  taught  by 
this  apostle  concerning  human  and  divine  agency. 
But  the  attempt  to  compel  him  to  teach  otherwise,  re- 
dounds neither  to  the  honour  of  Hopkinsianism,  nor 
yet  to  the  credit  of  its  most  able  advocate. 

Although  these  passages  thus  from  James,  and  the 
others  from  Psalms,  &.c.  to  be  yet  considered  ;  were 
adduced  by  the  doctor,  as  proofs  of  all  human  actions, 
being  God's  actions  ;  still  they  were  so  adduced,  not 
as  principals ,  but  only  as  auxiliaries  ;  the  chief  de- 


ABSURDITIES    OF    EMMONISM.  147 

pendence  being  placed  in  supposed  proofs,  from  the 
circumstance  of  Joseph's  brethren  selling  him  into 
Egypt ;  from  the  case  likewise,  of  Pharaoh's  refusal  to 
permit  the  Israelites  departure  out  of  Egypt;  and  al- 
so, from  the  nature  of  the  conduct  of  Christ's  ene- 
mies in  his  sufferings  and  crucifixion.  And  this  in 
no  small  degree  accounts  for  the  doctor's  great  em- 
barrassment, which  constrained  him  to  shuffle  over 
and  over  his  sometimes  and  sometimes-,  &c.  as  before 
noticed.  Because  his  object  was  to  endeavour  to 
prove,  what  his  means  of  proof  could  not  possibly  en- 
able him  to  effect.  For  his  attempt  was  to  establish 
a  universal  proposition  by  infering  it  from  particular 
premises.  For  if  he  could  even  have  proved,  that 
God  irresistibly  caused  Joseph's  brethren  to  sell  him  ; 
that  he  in  like  manner  caused  Pharaoh's  refusal,  and 
also  in  like  manner  caused  Christ's  enemies  to  betray 
and  crucify  him  :  Still  no  universal  inference  could 
herefrom  regularly  have  been  deduced ;  because,  al- 
though, "  particular  propositions  are  contained  in  uni- 
versals,  and  may  be  infered  from  them ;  yet  univer- 
sal are  not  contained,  in  particulars,  nor  can  be  infer- 
red from  them."  (Watts' Logick.)  But  it  is  the  doc 
tor's  infelicity,  that  even  these  particular  propositions 
cannot  be  so  proved,  as  to  constitute  even  the  limited 
human  actions  to  which  they  relate,  the  actions  of 
God.  But  for  proof  of  this,  I  must  refer  you  to  a  fu- 
ture letter  on  predestination  and  divine  decrees,  where 
this  subject  will  be  more  largely  discussed.  And 
therefore,  I  shall  now  proceed  to  consider  the  remain- 
ing auxiliary  texts. 


148  ABSURDITIES    OF    EMMONISM- 

The  first  of  these  is  Psalm  cix,  36,  "Incline  my 
heart  unto  thy  testimonies,  and  not  to  covetousness.'1 
The  second  being  also  like  this,  the  words  of  David, 
and  being  nearly  similar  in  signification,  I  therefore 
shall  consider  both  under  one  head.  Psalm  cxli,  4, 
"  Incline  not  my  heart  to  any  evil  thing,  to.  practise 
wicked  works,  with  men  that  work  iniquity." 

The  heart  which  offered  up  both  of  these  prayers, 
was  previously  inclined  to  God  and  to  his  testimonies  : 
And  whilst  it  was  perfectly  consistent,  that  God  should 
in  answer  to  the  fervent  prayers  of  such  a  person, 
work  in  him  still  further  to  will  and  do  of  his  good 
pleasure  ;  so  it  was  no  less  consistent,  that  such  per- 
son distrusting  himself,  when  exposed  to  seduction 
from  a  variety  of  temptations,  should  seek  assistance 
from  God  to  enable  him  to  resist  the  evil.  And  thus 
it  was,  that  David  prayed,  in  the  former  text,  for  aid 
against  seduction,  from  objects  alluring  to  covetous- 
ness ;  and  in  the  latter  text,  for  assistance  against 
temptation  from  vicious  example.  And  with  this  ex- 
position of  these  texts,  Christ's  words  in  Matthew  vi, 
13,  most  exactly  agree.  "  Lead  us  not  into  tempta- 
"  tion,  but  deliver  us  from  evil"  "  This  might  be 
"  translated,  and  lead  us  not  into  temptation,  but  so  as 
"  to  deliver  us  from  the  evil,  either  by  removing  the 
temptation  itself,  when  it  proves  too  hard  for  us,  or 
by  mitigating  its  force,  or  by  increasing  our  strength 
"  to  resist  it,  as  God  shall  see  most  for  his  glory." 
( Macknight.)  This  subject  admits  of  further  illustra- 
tion from  Genesis  xxn,  4,  and  from  the  annexed 
commentary.     "  It  came  to  pass  that  God  did  tempt 


ABSURDITIES    OE    EMMONISM.  149 

"  Abraham"  "  God  did  tempt  Abraham.  The  ori- 
"  ginal  word  here  is  very  emphatic.  Ve-ha-Elohim 
"  nissah  eth  Abraham  :  and  the  Elohim  he  tried  this 
"  Abraham.  God  brought  him  into  such  circumstan- 
"  ces,  as  exercised  and  discovered  his  faith,  love  and 
"  obedience.  Though  the  word  tempt,  from  tento, 
"  signifies  no  more  than  to  prove  or  try,  yet  as  it  is 
"now  generally  used  to  imply  a  solicitation  to  evil,  in 
"  which  way  God  never  tempts  any  man;  it  would 
"  be  well  to  avoid  it  here."  (A.  Clarke.)  And  in 
correspondency  with  these  several  texts,  as  above  ex- 
plained and  commented  on,  are  the  words  of  the  kins- 
man of  our  Lord,  viz.  "  Let  no  man  (no,  not  even 
"  Moses  nor  Abraham,  David,  nor  Nathaniel  Em- 
umons,)  say,  when  he  is  tempted,  I  am  tempted  of 
"  God  ;  for  God  cannot  be  tempted  with  evil ;  neither 
;{ tempteth  he  any  man."     (James  i,  13.) 

Auxiliary  text  third.  Isaiah  lxiii,  17.  "  O  Lord 
why  hast  thou  made  us  to  err  from  thy  ways,  and 
hardened  our  hearts  from  thy  fear?"  The  prophet 
here  speaks  not  individually,  but  nationally  :  Not  of 
punishment  in  eternity,  for  necessitated  sinfulness  in 
time  ;  but  of  punishment  in  this  life  inflicted  on  the 
Jews  for  their  aggravated  rebellions  against  God.  In 
verses  9,  10,  he  thus  speaks  concerning  the  dealings 
of  God  towards  that  people,  and  of  their  ungrateful 
conduct  in  return  ;  "  In  all  their  affliction  he  Mas  af- 
"flicted,  and  the  angel  of  his  presence  saved  them. 
"  In  his  love  and  in  his  pity  he  redeemed  them  ;  and 
"  he  bare  them,  and  carried  them  all  the  days  of  old. 
"  But  they  rebelled,  and  vexed  his  holy  Spirit :  there- 


150  ABSURDITIES    OF    EMMONT5M. 

"  fore  he  was  turned  to  he  their  enemy,  and  he  fought 
"  against  them."  And  what  the  prophet  thus  de- 
scribed as  having  been  of  old ;  so  in  verses  17,  18, 
he  accommodated  to  the  sinfulness  of  the  people,  and 
to  the  providential  corrections  of  his  day.  "  O  Lord, 
"  why  hast  thou  made  us  to  err  from  thy  ways,  and 
"  hardened  our  hearts  from  thy  fear?  Return,  for  thy 
"  servants'  sake,  the  tribes  of  thine  inheritance.  The 
"  people  of  thy  holiness  have  possessed  it  but  a  little 
"  while  ;  our  adversaries  have  trodden  down  thy  sanc- 
"  tuary."  Nothing,  therefore,  was  further  from  the 
prophet's  intention,  than  to  accuse  God  with  being  the 
author  of  their  sins,  or  the  actor  of  their  misdeeds. 
But  his  object  was  most  manifestly,  openly  to  confess 
the  sinfulness  of  the  nation,  and  the  just  judgments 
of  God  upon  them  for  their  manifold  offences.  God 
in  his  holy  displeasure  had  forsaken,  and  given  them 
up  to  their  own  blind  counsels,  and  thereby  into  the 
hands  of  their  enemies.  And  in  so  doing,  he  acted 
not  according  to  Hopkinsianism,  but  in  conformity 
with  his  own  rule  of  most  righteous  retribution,  viz. 
"  Thine  own  wickedness  shall  correct  thee,  and  thy 
€t  backslidings  shall  reprove  thee ;  know,  therefore, 
"  and  see  that  it  is  an  evil  thing  and  bitter,  that  thou 
"  hast  forsaken  the  Lord  thy  God  ;  and  that  my  fear 
"  is  not  in  thee,  saith  the  Lord  God  of  hosts."  (Jer- 
emiah n,  19.)  This  divine  method  of  recompense, 
whereby  wicked  men,  being  abandoned  to  their  own 
lusts  and  devices,  are  thereby  made  their  own  most 
merciless  tormenters,  is  declared,  not  only  by  Isaiah, 
Jeremiah  and  Davie!,  but  is  also  most  expressly  com- 


ABSURDITIES    0¥    EMMONISM.  loi 

jncnted  on  in  the  new- testament.  St.  Paul  thus  re- 
marks thereon  in  Romans  xi,  8,  9,  10.  "  According 
*'  as  it  is  written,  God  hath  given  them  the  spirit  of 
v£  slumber,  eyes  that  they  should  not  see,  and  ears 
"  that  they  should  not  hear  unto  this  day.  And  Dav- 
"  id  saith,  Let  their  table  be  made  a  snare,  and  a  trapj 
11  and  a  stumbling  block,  and  a  recompense  unto 
"  them  :  Let  their  eyes  be  darkened,  that  they  may 
"  not  see,  and  bow  down  their  back  alway."  And 
both  Christ  and  Paul  explain  Isaiah  vi,  9,  10,  in 
precisely  the  same  words.  The  former,  in  Matthew 
xui,  14,  15,  and  the  latter,  in  Acts  xxvin,  26,  27. 
Their  words  are,  "  In  them  is  fulfilled  the  prophesy 
"  of  Esaias,  which  saith,  By  hearing  ye  shall  hear, 
"  and  shall  not  understand ;  and  seeing  ye  shall  see, 
"  and  shall  not  perceive :  for  this  people's  heart  is 
"  waxed  gross,  and  their  ears  are  dull  of  hearing,  and 
"  their  eyes  they  have  closed,  lest  at  any  time  they 
:'  should  see  with  their  eyes,  and  hear  with  their  ears, 
"  and  should  understand  with  their  heart,  and  should 
"  be  converted,  and  I  should  heal  them.',  Truly  dif- 
ferent then,  is  this  commentary  of  Christ  and  his  A- 
postle,  from  that  of  Hopkinsianism.  For  whilst  the 
former  ascribe  the  whole  agency  of  closing  their  eyes 
to  the  corrupt  Jews  themselves  ;  the  latter  makes  that 
act,  and  all  their  other  acts,  to  be  the  actions  of  God 
himself. 

The  supposed  difficulty  in  the  scripture  expressions 
of  God's  "  hardening  hearts  from  his  fear,"  seems  to 
arise  from  the  mistaken  notion  of  a  positive  divine  in- 
fluence, and  from  the  gross  errour  of  imagining  that 


152  ABSURDITIES    OF    EMMONISM. 

God  should  corrupt  his  own  creatures.      For  God 
makes  no  man  wicked ;  but  sometimes  recompenses 
those  who  have  made  themselves  corrupt,  by  justly- 
abandoning  them   to  the  consequences  of  their  own 
depravity.     And  "  when  the  subject  in  question  is  a 
"  person  who  has  hardened  his  own  heart,  by  fre- 
"  quently  resisting  the  grace  and  spirit  of  God  ;  all 
"  sober  christians  will  agree  with   St.   Augustin,  that 
"  God  does  not  harden  men,  by  infusing   malice  into 
"  them,   but  by  not  imparting  mercy  to  them.     (And 
"  that)  God  does  not  work  this  hardening  of  heart  in 
"  man,  but  he  may  be  said  to  harden  him,  whom  he 
"  refuses  to  soften,  and  repel  him,  whom  he  refuses  to 
u  call."  (A.  Clarke,  on  Exodus,  iv,  24.) 

Lastly.  We  are  now  to  notice  Romans  vi,  17; 
but  therewith  I  shall  connect  the  sixteenth  verse,  viz. 
"  Know  ye  not  that  to  whom  ye  yield  yourselves  ser- 
"  vants  to  obey,  his  servants  ye  are  to  whom  ye  obey  : 
il  whether  of  sin  unto  death,  or  of  obedience  unto 
"  righteousness.  But  God  be  thanked  that  ye  were 
"  the  servants  of  sin,  but  ye  have  obeyed  from  the 
"  heart,    that  form  of  doctrine  which  was  delivered 

u  you." 

As  it  was  an  important  fact,  and  of  great  notoriety, 
that  numerous,  learned,  critical  and  pious  commenta- 
tors had  condemned  the  common  reading  in  this  sev- 
enteenth verse,  as  an  errour  of  the  translators  ;  it  there- 
fore became  incumbent  on  the  doctor,  to  have  refu- 
ted these  objections,  before  he  had  pressed  it  into  his 
service  in  its  present  form. 


ABSURDITIES    OF    EMMONISM.  15$ 

Gell  says  of  the  present  reading,  that  "  it  was  a  foul 
oversight  of   the  translators."*      Doddridge  renders 
the  text  in   question,  "  But  thanks  be  to  God,  that 
"  whereas  ye  were  the  servants  of  sin,  ye  have  obeyed 
"  from  the  heart,  the  model  of  doctrine  into  which  ye 
"  were  delivered. "     And  Mac-knight  renders  it  after 
this  manner;  "But  thanks  to  God,   that  although  ye 
"  were  the  slaves  of  sin,  yet  ye  have  obeyed  from  the 
"  heart,  the  mould  of  doctrine  into  which  ye  were  de- 
u  livered."     As  each  of  these  distinguished  criticks, 
as  well  as  others  who  might  here  be  cited,   thus  con- 
demn the  present  reading  of  this  verse,  and  conse- 
quently condemn  the  doctor's  appropriate  use  of  it : 
propriety,  therefore,  demands  of  him  a  settlement  of 
this  point  with  these  learned  commentators.     But  as 
it  is  a  question  too  important  for  mere  verbal  and 
grammatical  disquisition,    I  will,  in  the  mean  time, 
seek  the  true  sense  of  this  disputed  text  from  analogy, 
or  from  its  due  connection  with  other  scriptures. 

We  find  almighty  God  thus  speaking  by  Jeremiah ; 
"  Howbeit  I  sent  unto  you  all  my  servants  the  proph- 
"  ets,  rising  early  and  sending  them  :  saying,  oh  !  do 
"  not  the  abominable  thing  that  I  hate.  But  they 
"  hearkened  not,  nor  inclined  their  ear,  to  turn  from 
"their  wickedness."  xliv,  4,  5.  Moses  informs 
us,  that  "  God  saw  that  the  wickedness  of  man  was 
"  great  in  the  earth,  and  that  every  imagination  of  the 
"thoughts  of  his  heart  was  only  evil  continually. 
"  And  it  repented  the  Lord,   that  he  made  man  on 


*  Essay  for  a  new  translation,  page  435, 
U 


154  ABSURDITIES    OF    EMMONISM. 

"  the  earth,  and  it  grieved  him  at  his  heart"  Genesii 
"  vi,  5,  6.     And   speaking  of  Onan  he  asserts,    that 
"  the  thing  which  he  did  displeased  the  Lord  :  where- 
"upon  he  slew  him  also.  (Genesis  xxxviii,    10.) 
And  we  learn  from  Nathan  the  prophet,  and  from  Gad 
the  Seer,  two  grievous  offences  committed  by  David, 
which    greatly   displeased  the  Lord.     Had  Gad  the 
Seer,  then  been  but  an  Hopkinsian,  and  in  conformity 
with  his  belief,  have  given  thanks  to  the  Lord  for  Da- 
vid's crime  in  numbering  Israel.     Had   Nathan   been 
of  the  same  sect,  and  offered  up  praise  for  the  defile- 
ment of  Bathsheba,    and  for  the  murder  of  Uriah. 
And  had  Moses  been  of  the  same  denomination,   and 
sung  praises  for  Onan's  offence,   or  ascribed  the  atroc- 
ities of  antediluvian  sinners  to  their  Creator  in  psens 
of  praise,  whilst  the  Creator's  heart  was  grieved  for 
having    conferred   existence   on  such    self  perverted 
transgressors.     And  had  Jeremiah,  in  unison   of  full 
chorus,    congratulated   almighty    God,    because    his 
prophets  were  disregarded,  bis  laws  trampled  upon, 
his  entreaties  despised,  the  abominable  thing  that  he 
hated,  insultingly  perpetrated  by  a  brutish  generation, 
and  all  this  too,  as  done  by  such  a  divine  exciting 
agency,  as  properly  made  all  these  actions  the  actions 
of  God  himself :  Surely,  there  would  in  each  of  these 
cases,    be    reason  to  apprehend  more  provocation  to 
God  Almighty,    from  such    insidious   thanksgiving, 
than  from  all  the  united  crimes  of  the  first  mentioned 
offenders:  Unless  the  blindness  of  an  invincible  prej- 
udice, like  the  veil  on  the  heart  of  persecuting  Saul  of 
Tarsus;   might  have  diminished  their  guilt,    into  a 


ABSURDITIES    OF    EM3IONIS5I.  155 

pardonable  sin  of  ignorance,  done  in  unbelief.  And 
had  our  translators  but  duly  weighed  these  things  in 
their  own  minds,  assuredly  they  would  have  shrunk 
from  so  rendering  the  writings  of  St.  Paul,  as  to  have 
made  him  to  have  uttered  sentiments  so  horridly  im* 
pious  ! 

Nor  would  this  gross  impropriety  have  ever  occur- 
red, had  due  attention  but  been  paid  to  the  preceding 
verse,  viz,  "  know  ye  not,  that  to  whom  ye  yield 
"  yourselves  servants  to  obey,  his  servants  ye  are  to 
"  whom  ye  obey,  &c."  This  surrender  of  their  lib- 
erty and  persons  to  the  bondage  of  sin,  is  here  charged 
wholly  upon  themselves,  as  their  own  sole  act.  Neith- 
er Adam,  nor  Satan,  nor  any  other  being,  is  in  any 
wise  implicated  therein.  And  as  this  act  of  surren- 
der,  in  yielding  themselves  to  bondage  was  solely  their 
own  act,  so  the  consequent  bondage  was  also,  solely 
their  own  bondage.  But  it  was  not  so  in  respect  to 
their  emancipation.  This  was  not  their  act,  but  the 
act  of  God.  And  therefore,  as  they,  and  they  only 
had  been  blamed  for  their  own  misconduct,  so  God, 
and  he  alone,  is  here  praised  for  his  act  in  conferring 
on  them,  through  the  gospel,  so  great  a  salvation. 
Their  slavery  under  sin,  was  no  cause  for  praise  to  any 
being,  but  was  an  abundant  cause  for  heavy  censure 
upon  the  authors  of  it ;  whilst  their  deliverance,  through 
redeeming  love,  and  the  energy  of  the  spiritual  bap- 
tism, called  forth  apostolical  thanksgiving  and  praise. 

The  doctor's  selected  scripture  passages,  in  proof  of 
the  "idea,"  that  "the  scripture  ascribes  all  the  actions 
of  men  to  God,  as   well  as  to  themselves,"  having 


156  ABSURDITIES    01     EMMONISM. 

thus  proved  utterly  abortive  in  respect  to  his  design  ; 
permit  me,  sir,  to  invite  you  to  follow  him  in  his  fur- 
ther attempt,  to  establish  this  same  absurd  and  impi- 
ous idea  in  his  most  extravagant  comment  on  Phillip- 
ians  ii,  13. 

The  text.     "  For  it  is  God  which  worketh  in  you 
both  to  will  and  to  do  of  his  good  pleasure." 

The  comment.     "  Men  are  no  more  capable  ofact- 
"  ing  independently  of  God,  in  one  instance  than  anoth- 
"  er.     If  they  need  any  kind  or  degree  of  divine  agen- 
"  cy  in  doing  good,  they  need  precisely  the  same  kind 
"  and  degree  of  divine  agency  in  doing  evil.     This  is 
"  the  dictate  of  reason,  and  the  scripture  says  the  same. 
"  It  is  God,  who  worketh  in  men  both  to  will  and  to 
"  do,   in  all    cases  without  exception."*     And    this 
agency  he  equally  extends  to  the  devil,  thus,  "  neither 
"  satan,  nor  wicked  men,  can  do  us  any    harm,   but 
"  under  the  agency  of  him,  who  governs  their  hearts 
"  and  ha?ids."i     Such  are  the  extravagances  of  these 
assertions  that  they  rather  deserve  contempt  than  min- 
ute investigation.     But  lest  any  should  construe  si- 
lence into  inability  to  reply,  I  shall  consisely  point  out 
their  absurdities. 

The  leading  fallacy,  and  that  which  gives  birth  to 
every  other  fallacy,  in-  the  above  monstrous  positions, 
so  unqualifiedly  asserted  shelters  itself  under  the  am- 
biguity of  the  terms  dependence  on  divine  agency. 
Divine  agency,  and  dependence  thereon  have  each  a 
variety  of  significations.      It  is  one  kind  of  divine 

*  Sermon  on  Genesis  45,  5,    Pages  39,  40.    t  Ibid,  page  43. 


DIVINE    AGENCY.  157 

agency  which  creates,  and  another  which  upholds  in 
being,  what  is  already  created,  and  the  latter  is  depen- 
dent on  the  former,  for  if  nothing  were  created,  it 
would  be  impossible  to  exert  upholding  agency,  as 
there  would  be  nothing  for  it  to  exert  itself  upon. 
Here  one  species  of  divine  agency  is  dependent  on 
another  ;  viz.  on  a  previously  existing  species  of  divine 
agency.  And  that  they  are  each  distinct  species  of 
agencv,  is  undeniable ;  for  mere  upholding  agency 
would  never  originate  any  thing ;  and  creating  agency 
continued  would  never  cease  its  prodigies  of  new  ex- 
istences. Now  on  both  of  these  species  of  divine 
agency,  created  existences  of  whatsoever  kind  or  na- 
ture, animate  or  inanimate,  natural  or  spiritual,  intelli- 
gent and  rational,  or  otherwise,  are  all  absolutely  de- 
pendent both  for  being,  and  for  continuance  in  being. 

Divine  agency,  partially  suspending  the  laws  of  na- 
ture in  the  performance  of  miracles,  and  such  agency 
in  the  suspension  of  the  natural  operation  of  human 
faculties  in  visions,  extraordinary  revelations  and  such 
like,  I  shall  pass  over  as  having  no  relation  to  this  sub- 
ject. But  there  is  another  species  which  is  so  interest- 
ingly and  essentially  important,  that  it  should  never 
be  lost  sight  of,  viz.  the  influence  of  divine  agency 
through  the  medium  of  divine  revelation,  for  this  is  in- 
cessantly operating,  although  (the  operation,  or)  agen- 
cy that  gave  it  existence,  is  itself  ceased.  And  thus 
it  is  with  all  exertions  of  creating  agency ;  the  act  that 
produced,  ceases  ;  but  the  thing  produced,  continues 
as  long  as  deity  is  pleased  to  uphold  it  in  existence. 


158  DIVINE    AGENCY. 

Now,  although  God  is  not  continually  imparting 
new  scripture  revelations  of  his  will,  to  mankind.  Yet 
while  he  continues  the  Bible  as  the  hallowed  repository 
of  the  rule  of  our  faith,  and  practice  :  while  he  therein 
exhibits  his  law  and  its  penalties,  his  gospel  and  its 
promises.  Whilst  he  explicitly  therein,  as  sanctioned 
by  the  infinity  and  immutability  of  his  truth  and  pow- 
er, justice  and  mercy,  presents  before  mankind  the 
consequences  both  in  time  and  in  eternity  of  obedience 
and  disobedience ,  there  is  through  this  medium  of  di~ 
vine  revelation,  a  perpetual  operation  of  divine  agency 
on  mankind,  wheresoever  this  revelation  is  providen- 
tially conferred.  And  this  brings  us  precisely  to  the 
very  point  under  consideration.  In  the  light  therefore 
shed  on  this  subject  by  the  foregoing  incontrovertible 
principles,  we  now  will  test  the  doctor's  presumptuous 
affirmation,  that  "  men  are  no  more  capable  of  acting 
"  independently  of  God,  in  one  instance,  than  another. 
"  (That)  if  they  need  any  kind  or  degree  of  divine 
"  agency  in  doing  good,  they  need  precisely  the  same 
"  kind  and  degree  of  divine  agency  in  doing  evil." 
Here  then  lie  exposed  to  view,  both  the  artifice  and 
fallacy  of  this  rash  affirmation. 

The  artifice  consists  in  an  implied  appeal  to  every 
man's  common  sense  to  extort  from  him  a  confession 
that  all  men,  good  and  bad,  are  alike  dependent  for 
ability  to  act,  upon  divine  creating  and  upholding 
agency :  but  as  all  men  either  will  not  or  cannot  per- 
ceive the  nice  distinction  between  power  to  act,  as  im- 
parted by  the  forementioned  agency,  and  excitement 
to  act  by  another  kind  of  agency,  wholly  distinct  from 


DIVINE    AGENCY.  159 

the  foregoing ;  so  they  are  likely  to  be  ensnared  inad- 
vertently into  an  adoption  of  the  shocking  fallacy,  that 
"precisely  the  same  kind  and  degree  of  divine  agency 
is  needed  to  do  evil  as  to  do  good.'''     What !  did  the 
doctor  really  forget  the  existence  and  operation  of  dL 
vine  agency,  through  the  energy  of  all  that  may  be 
denominated  motives  in  the  holy  scriptures  ?     Or  did 
he  consider  this  agency  as  of  no  consequence  whatso- 
ever in  the  government  of  accountable  agents  ?    Good 
men  uniformly  confess  this  divine  agency  through  the 
word,  exciting  them  to  submit  to  the  authority  of  the 
divine  law,  and  inducing  them  to  yield  obedience  to 
the  gospel ;  and  wicked  men,   sometimes  drawn  and 
melted,  at  other  times  fearing  and  awakened  to  a  sense 
of  duty  and  of  danger,  afford  demonstration  of  divine 
agency,  through  the  power  of  the  word  on  their  hearts 
and  consciences.     In  order  then  to  free  the  doctor's 
assertion  from  this  millstone  of  fallacy  and   contradic- 
tion yoked  on  its  neck,  he  must  prove  the  experience 
of  both  good  and  bad  men  to  be  utterly  erroneous ; 
that  is,  he  must  prove  that  no  divine  agency  whatsoev- 
er operates  through  the  medium  of  motives  contained 
in  the  bible,  upon  either  the  one  or  the  other  :  or  else 
that  the  operation  upon  each,  is  precisely  of  the  same 
kind  and  in  the  same  degree ;  but  which  is  a  contradic- 
tion unless  he  can  produce  two  opposite  bibles  each  pos- 
sessed of  equal  evidence  of  divine  authority  and  origin. 
The  present  bible  will  serve  his  purpose  as  respects  good 
men,  because  its    commandments  and  exhortations, 
and  its  promises,   threatenings,  and  conditions,  all  af- 
ford proof  of  divine  exciting  agency  to  repentance,  faith 


160  DIVINE    AGENCY. 

and  obedience.  But  die  other  for  bad  men  must  be 
exactly  the  reverse,  it  must  threaten  the  punishment 
of  hell  as  awaiting  upon  all  penitent,  believing,  obedi- 
ent and  holy  persons ;  and  must  promise  heaven,  and 
eternal  life  and  glory,  only  to  the  impenitent,  the  diso- 
bedient, and  unholy.  And  when  the  doctor  shall  have 
produced  this  latter  bible,  written  by  another  Moses 
and  other  prophets,  as  evidently  sent  of  God,  as  they 
were,  and  another  New  Testament  written  by  other 
Evangelists,  and  Apostles,  sent  by  some  other  person, 
as  evidently  the  only  begotten  Son  of  God,  as  Jesus 
Christ  was,  and  performing  as  many  and  as  great  mir- 
acles as  he  did,  but  teaching  doctrines  perfectly  in  con- 
tradiction to  his  doctrines,  then,  and  not  until  then, 
will  the  doctor  be  able  to  maintain  his  most  extrava- 
gant and  reprehensible  assertion. 

But  in  order  to  exonerate  himself  from  this  intoler- 
able mass  of  absurdity,  no  doubt  the  doctor  is  ready 
to  reply  that  the  sameness  of  divine  agency  both  in 
kind  and  degree  which  he  meant,  was  not,  the  inter- 
mediate agency  which  operates  through  divine  revela- 
tion ;  but,    an  immediate  excitement  by  the  divine 
spirit  operating  directly  on  the  heart  and  producing  all 
its  exercises  of  every  description ;  and  for  this  reason, 
because  he  lays  it  down  as  a  maxim,  that,  "  mind  can- 
not act  any  more  than  matter  can  move,  without  a  di- 
vine agency."    Having  in  Letters  ix  and  x,  formally  re 
plied  to  this  inertness  of  mind,  I  shall  not  here  repeat 
what   was   there  observed.     But,  as  the  doctor  has 
handled  the  subject  of  mental   machinery   with 
greater  ingenuity,  (and  consequently  with  more  ad- 


MENTAL    MACHINERY.  161 

vantage  to  Hopkinsianism,)  than  either  West  or  Ed- 
wards ;  I  shall  in  my  next  letter  particularly  notice 
his  argument  on  this  point;  and  then  proceed  to  other 
particulars  of  Hopkinsianism. 


LETTER  XIII. 

.•SIR, 

THE  doctor  thus  remarks,  and  reasons. 
''Many  suppose,  if  we  were  as  dependent  upon  God, 
"  for  all  our  voluntary  exercises,  as  a  clock  or  a  watch 
"  is  dependent  upon  weights  or  springs  for  all  its  mo- 
"  tions ;  then  we  are  as  incapable  of  moral  agency,  as 
"  these,  or  any  other  mere  machines.  But  the  fallacy 
"  of  this  mode  of  reasoning  may  be  easily  exposed- 
"  The  fallacy  lies  here.  It  takes  for  granted,  that  the 
u  only  reason  why  a  watch,  or  clock,  or  any  other  ma- 
"  chine,  is  not  a  moral  agent,  is  simply  because  it  is 
"  acted  upon,  or  depends  upon  some  power  out  of  it- 
"  self  for  all  its  motions.  But  is  this  true?  Let  us 
"  make  the  trial.  Suppose  a  clock,  which  has  hither- 
"  to  been  dependent,  and  moved  by  weights  and 
il  wheels,  should  this  moment  become  independent, 
>c  and  move  of  itself.  Is  this  clock  now,  any  more  a 
;' moral  agent  than  it  was  before?  Are  its  motions, 
':  now,  any  moral  exercises,  or  any  more  worthy  of 
:c  praise  or  blame,  than  they  were  before  ?  By  no 
iX  means.  Bat  why  not  ?  Because,  notwithstanding  it 
is  now  independent,  and  moves  of  itself,  yet  being 
w 


. 


16'2  MENTAL    MACHINERY. 

u  still  matter  and  not  mind,  it  moves  without  percep- 
"  tion,  reason,  conscience,  and  volition,  which  are  at- 
"  tributes  essential  to  a  moral  agent.  The  reason  why 
"  a  clock,  or  watch,  or  any  other  machine  is  incapable 
"  of  moral  agency,  is  not  because  it  is  either  depen- 
dent, or  independent,  but  simply  because  it  issense- 
"  less  matter,  and  totally  destitute  of  all  the  principles 
"of  moral  action.  As  neither  dependence,  nor  indc- 
"  pendence  can  make  a  machine,  a  mind  ;  so  neither 
"  dependence  nor  independence,  can  make  a  mind  a 
"  machine.  It  is  impertinent,  therefore,  to  reason  from 
"  matter  to  mind  on  this  subject."*     (Emmons.) 

The  errours  contained  in  the  above  observations  and 
reasonings,  although  neither  few,  nor  small,  yet,  are  so 
glossed  over  with  plausible  appearances  of  consisten- 
cy, that  close  attention  is  requisite,  in  order  to  un- 
mask the  enormities  of  their  true  character.  These 
errours  may  be  classed  under  three  distinct,  general 
heads;  viz.  Deficiency  of  moral  qualifications.  Mis- 
conception, and  consequent  misrepresentation  of  his 
opponents  objection.  And,  hostility  betwixt  the  doc- 
tor's maxim  and  manner  of  reasoning.  These  we  will 
notice  separately. 

First.  Deficiency  of  moral  qualifications.  A  moral 
agent,  according  to  the  foregoing  definition,  is  mind, 
endued  with  perception,  reason,  conscience,  and  voli- 
tions. Had  the  doctor  but  substituted  soul,  or  spirit, 
for  mind,  and  annexed  to  the  above  recited  endow- 
ments, affections  and  passions,  and  to  these,  still  ad- 


*  Sermon  on  Phillippians  n,  12,  13,    Pages  216,  2)7. 


MENTAL    MACHINERY.  163 

ded,  susceptibility  of  impressions  on  the  heart,  ex- 
quisitely powerful,  arising  from  the  intimacy  of  union, 
betwixt  soul  and  body  ;  his  definition  of  the  moral 
agency  of  mankind  in  this  world,  would  then,  have 
been  much  more  complete.  But  for  want  of  these, 
he  has  exhibited  only  a  meagre  skeleton  of  human 
moral  agency,  scarcely  deserving  to  hold  rank,  with 
the  imaginary  cogitating  machinery  of  Priestly,  and 
the  materialists. 

And  whilst  his  definition  is  thus  mutilated,  in  re- 
spect to  enumerated  component  parts,  so  it  is  still  fur- 
ther defective,  by  reason  of  his  meaning  in  the  use  of 
the  terms,  perception,    reason  and  conscience:  which 
use  seems  to  be  but  to  impose  on  the  understandings 
of  his  readers ;  for  having  heretofore  recognised,  that 
in  his  view,  infants,  as  soon  as  born,  have  perception^ 
reason  and  conscience  sufficient  to  render  them  moral 
agents ;  consequently  these  terms  with  him  are  but 
mere  sound  without  sense,  shadow  without  substance, 
and  pretence  without  reality.     It  is  true  he  adds  voli- 
tion to  these  his  wood,  hay  and  stubble  materials  ;  but 
then  his  sense  of  volition  is  freedom  -without  liberty, 
power  without  ability,  and  an  activity  which  is  pas- 
sive.    Power  to  choose,  (when  externally  acted  upon) 
but  no  power  to  refuse  :  and  when  reversely  acted  on,  to 
refuse,  but  not  to  chuse,  seems  to  be  a  kind  of  liberty 
much  resembling  that  possessed  by  posr  blind  Samp- 
son, who  had  freedom  sufficient  to  grind  in  the  pris- 
on, but  no  liberty  to  escape  therefrom  j  whilst  he  ex- 
ercised those  necessitated  volitions,   which  moved  his 
brawny  arms  to  whirl  the  ponderous  mill. 


164  M1NTAL    MACHINERY. 

Secondly.  Misconception,  and  consequent  misrep- 
resentation of  his  opponents  objection.  The  objec- 
tion is,  "  That  if  we  are  as  dependent  upon  God  for 
"all  our  voluntary  exercises  as  a  clock  or  watch 
"  is  dependent  upon  weights  or  springs  for  all  its 
"  motions,  then  we  are  as  incapable  of  moral  agency 
"  as  these,  or  any  other  mere  machine."  To  this  he 
replies,  that  "  It  takes  for  granted,  that  the  only  rea- 
"  son  why  a  watch,  a  clock,  or  any  other  mere  ma- 
"  chine,  is  not  a  moral  agent,  is  simply  besause  it  de- 
"  pends  upon  some  power  out  of  itself,  for  all  its  mo- 
*'  tions."  He  would  indeed  be  a  simpleton,  who 
could  imagine  that  self  motion  alone,  would  constitute 
any  agent  a  moral  agent,  and  still  much  more  simple, 
should  he  so  imagine,  of  a  self  moving  watch  or  clock, 
which  would  be  but  to  imagine  a  double  absurdity, 
viz.  To  ascribe  moral  agency  to  a  subject,  possessed 
of  but  one  quality  essential  to  a  moral  agent,  whilst 
wholly  destitute  of  others,  no  less  essential.  And  to 
suppose  self  motion  possessed  by  an  agent  wholly  des- 
titute of  soul  and  spirit,  of  sensations  and  affections, 
of  perception,  reason,  conscience  and  will ;  would 
be  to  suppose  an  agent  exerting  self  motion,  whilst 
utterly  destitute  of  every  principle  of  such  ac- 
tion. Neither  of  these  despicable  absurdities  had  any 
place  in  the  foregoing  objection ;  and  yet  it  is  the  form- 
er one  of  them,  that  the  doctor  imagines  he  has  dis- 
covered therein.  This  alone  he  exposes,  pursues  and 
combats.  And  whilst  thus  hunting  down  the  fancied 
objection,  the  real  one  remains  evaded  and  unanswer- 
ed.    The  actual  objection  consists  in  maintaining  that 


MENTAL    MACHINERY.^  165 

however  otherwise  qualified  for  moral  agency,  yet,  if 
mankind  are  as  utterly  dependent  on  external  agency, 
from  whatever  source,  for  all  their  acts  of  will,  as  a 
clock  or  watch  is  dependent  upon  weights  and  springs 
for  all  its  motions ;  that  the  former  are  as  undeserving 
of  rewards  and  punishments  as  the  latter,  or  as  any 
other  mere  midlines.     The  validity  of  this  objection 
we  will  now  test,  by  the  doctor's  own  method  of  trial. 
"  Suppose  a  clock,  which  hitherto  was  but  senseless 
"  matter,  should  this  moment  be  so  transformed  into 
"  mind,  as  to  become  endued  with  as  large  a  portion 
"  of  perception,  reason,  conscience  and  volition,  as  any 
"  new-born  infant :  but  yet  so,  as  that  all  its  volitions 
"  are  still  as  wholly  dependent  on  wheels,  pendulum, 
"  and  weights,  as  its  senseless  motions  formerly  were. 
"  Is  this  clock  now,  any  more  a  moral  agent  than  it  was 
"  before  ?     Are  its  volitions  now,  any  moral  exercises 
"  or  any  more  worthy   of  praise  or  blame,  than  they 
"  were  before  ?     By  no  means.     But  why  not  ?    Be- 
"  cause,  notwithstanding  it  is  now  become  mind,  and 
"  exercises  perception,  reason,  conscience  and  volition, 
"  yet,  being  still  wholly  and  absolutely  dependent  for 
"  all  its  volitions,  on  weights,  wheels  and   pendulum, 
"  and  consequently  totally  destitute  of  self  governing 
"  power  over  its  own  volitions,  an  attribute  essential 
'•  to  moral  agency;  it  therefore  rises  only  to  hold  rank 
" amongst  mental,   or  cogitating  machinery."     (Re- 
tort.) 

But  we  proceed,  thirdly,  to  notice  hostility  betwixt 
Hie  doctor's  maxim,  and  manner  of  reasoning. 


166  MENTAL    MACHINERY. 

His  maxim.      RIt  is  impertinent  to  reason  fire 
matter  to  mind  on  this  subject." 

His  manner  of  reasoning  notwithstanding.  "  A 
"neither  dependence  nor  independence  can  make  a 
<:  machine  a  mind  ;  so  neither  dependence,  nor  inde- 
M  pendence,  can  make  a  mind  a  machine."  "  For  at> 
"  matter  cannot  move,  so  neither  can  mind  act  with- 
t;  out  a  divine  agency." 

The  above  inconsistences,  as  well  as  many  others, 
into  which  this  celebrated  writer  has  fallen,  in  his 
strenuous  opposition  to  a  power  in  mankind  of  origin- 
ating and  effecting  their  own  acts  of  will ;  seem  prin- 
cipals to  have  arisen  from  his  notion  of  inertness  in 
mmd;  whereby  his  ideas  thereon  aproximate  mind 
and  matter  so  nearly  to  each  other.  Had  he  not  pos- 
sessed too  independent  a  spirit,  he  might  in  debating 
the  claim  to  a  self  determining  power  of  volition  in 
man,  have  avoided  entangling  himself  in  so  many  ab- 
surdities of  his  own. 

For  bv  availing  himself  of  the  bewildering  sophistry 
of  Edwards  on  the  will,  he  might  thereby  greatly  have 
entangled  all  such  claims  by  surrounding,   obscuring, 
and  overwhelming  them,  "with  the  formidable  jargon  of 
•  Motives  being  determiners  of  the  will."     It's  "al- 
:.vs  being  determined  by  the  strongest  motive." 
And  "  that  the  wiil  always  follows  the  last  dictate  of 
the  understanding,   &c.  &c."     But  still,   what  would 
avail  even-  such  attempt  to  wrest  the  control  of  a 
man's  own  volitions  from  himself,  in  order  in  all  ca- 
ses to  tran:  into  the  possession  of  a  power  out  of 
If. 


MENTAL    MACHIMI1  167 

For  such  transfer  reducing  mankind  into  machines, 

ould,  according  to  every  true  principle  of  reason, 

equity,  and  law,  inevitably  attach  the  whole  praise  and 

blame,  of  volitions  and  actions,  so  necessitated  to  the 

resistless  cause,  or  first,  and  supreme  agent, 

Xor  is  it  difficult  independendy  of  arguing  from 
consequences,  to  reply  to  the  Edwardean  scheme  of 
subjecting  the  will  invariably  to  the  irresistible  control 
of  motives.  For,  however  greatly  he  may  have  ob- 
scured and  perplexed  the  subject  by  sophistical  and 
tautological  definition,  still  the  subject  is  itself  plain. 
Motives  in  themselves,  possess  no  power  of  domina- 
tion. They  are  not  determiners,  but  inducements  to 
volition. 

The  strength  or  imbecility  of  a  motive,  is  not  in  it- 
self, but  is  communicated  by  the  man  or  person,  who 
views  it.  Place  a  trinket  and  wedge  of  gold  before  a 
savage.  Place  a  similar  trinket  and  a  like  golden 
wedge  before  a  miser.  The  trinket  will  be  prized  by 
the  one,  and  despised  by  the  other ;  the  gold  disre- 
garded by  the  one,  and  adored  by  the  other :  and  v 
both  trinkets,  and  both  wedges  are  equal  in  them- 
selves ;  although  so  unequal  as  objects  of  estimation. 
It  therefore  is  net  motives  which  govern  the  heart  and 
mind,  but  the  man  through  his  heart  and  mind  who 
governs  the  motives.*     The  reason  therefore,  whv  a 


*  With  the  foregoing  sentiment  the  following  ;tly 

to  accord.    "  Wherever  the  appearances  of    things  in)  the 

ial  world,  are  expressive  to  us,  of  q  we  lore,  or  ad- 

>•  mire,  our  mi:  stead  of  being  governed  by  the  cbar 


168  MENTAL    MACHINERY. 

volition  is  one  way,  rather  than  another  way,  is  not  in 
the  motives,  but  in  the  man,  stamping  such  weight 
on  each  motive,  as  accords  with  his  own  heart  and 
mind. 

When  a  motive  inducing  to  action  is  presented 
whether  through  sensation  or  perception  to  a  man  well 
established  in  piety  and  virtue,  he  will  instantly  con- 
sult his  conscience.  If  the  case  is  of  doubtful  com- 
plexion, conscience  will  consult  reason,  reason  will 
summon  memory  to  perform  its  office ;  during  the 
deliberation,  interest  of  temporal  kind,  may  duly  come 
into  view  ;  but  conscience,  keeping  a  steadfast  eye 
upon  the  obligations  of  divine  law  and  revelation,  will 
decide  according  to  their  demands.  The  man  having 
forborne  volition,  and  receiving  as  authoritative  the 
dictate  of  conscience,  now  obeys  its  injunction  by  an 
acceptance  or  rejection  of  the  motive.  But  if  one  ha- 
bituated to  evil  courses,  is  solicited  by  a  motive  ten- 
ding to  the  gratification  of  some  often  indulged  pro- 
pension  ;  conscience  but  too  generally  is  forgotten,  its 
dictates  slighted,  and  its  voice  suppressed,  whilst  the 
predominant  passion,  assuming  dictatorial  authority, 
prescribes  to  the  yielding  slave  of  his  own  imperious 
lusts.  If  the  person  thus  solicited,  be  such  a  one  as 
St.  James  describes,  viz.  "  A  double  minded  man  and 
tins  table  m\x\\  his  ways,"  he  probably  will  consult  con- 
science, convenience,  temporal  interests,  and  sensual 


"  of  external  objects,  are  enabled  to  bestow  upon  them  a  charac- 
"  ter  which  (intrinsically)  does  not  belong  to  them."  (  Alison 
on  taste.) 


MENTAL    MACHINERY.  169 

affections.  As  these  may  happen  to  balance  in  influ- 
ence ;  his  hesitancy  will  be  of  longer  or  of  shorter  du- 
ration :  meanwhile  conscience  remonstrates,  exclaims, 
and  endeavours  to  rouse  in  its  behalf,  \ht  fears  ofhell, 
and  hopes  of  heaven.  Avaricious  affections  attempt  to 
charm  with  shining  gold,  and  silver  heaps.  Love  of 
ease  pleads  impossibility  of  painful  effort.  And  sen- 
sual propensions  incline  to  the  allurement  of  fiVshly 
lusts.  Distracted  are  the  views  of  the  weak  man  un- 
til some  one  prevails  over  its  competitors.  Hath  con- 
science obtained  its  demands  as  commissioned  by  the 
divine  authority  of  law  and  gospel,  the  man  bows  wil- 
lingly to  God,  to  duty,  and  to  eternal  interests ;  dis- 
daining each  meaner  consideration  of  whatsoever  kind. 
Hath  avarice  obtained  its  suit,  the  sordid  wretch  bow- 
ing to  the  unrighteous  mammon,  for  the  glittering  toy, 
wills  grace  on  earth,  and  heavenly  joys  away.  Is  love 
of  ease  predominant,  the  opportunity  of  doing  good  is 
suffered  to  pass  unheeded  by ;  whilst  the  omission 
posts  swift  to  heaven,  with  intelligence  of  the  "  talent 
buried"  by  the  "  unprofitable  servant."  But,  has  the 
flesh  with  its  affections  and  lusts,  extinguished  "  that 
light  which  is  life,  and  the  true  light,  which  lighteth 
every  man  that  cometh  into  the  world"  (John  i,  4, 
9.)  And  with  clamorous  importunity,  silenced  con- 
science and  its  auxiliaries  hope  and  fear;  then  the 
wretched  victim  of  his  own  corruption,  now  alike  re- 
gardless of  heaven,  and  hell,  and  of  each  minor  con- 
sideration, rushes  headlong  into  the  fool's  paradise  of 
a  momentary  enjoyment.  Were  it  possible  for  mo- 
tives to  influence  by  an  irresistible  necessity,  and  im- 

: 


170  MENTAL    MACHINERY. 

possible  for  man  to  prescribe  the  limits  within  which 
their  influence  should  operate,  man  would  be  a  ma- 
chine :  his  will  as  the  beam  of  the  balance ;  and  the 
motives  operate  not  by  moral,  but  natural  influence  ; 
even  precisely  as  weights  do  in  a  scale.  Fully  aware 
of  this  inevitable  consequence  of  the  Edwardean  sys- 
tem ;  and  equally  apprized  of  the  fatality  to  Calvinism, 
should  a  controling  power  over  motives  be  admitted  to 
belong  to  man  himself;  the  discerning  Hopkins,  and 
acute  Emmons  endeavoured  to  evade  this  difficulty, 
by  transfering  the  control  over  motives,  from  mankind, 
to  the  Deity. 

This  stratagem,  so  adroitly  devised  by  these  ingen- 
ious divines,  was  productive  of  most  singular  effects. 
For  Edwardean  men,  who  before  were  degraded  to 
the  condition  and  drudgery  of  beams  and  scales,  as- 
cending or  descending  under  the  extrinsick  weight  of 
motives,  were  now  suddenly  metamorphosed  into  mu- 
sical instruments,  on  which,  in  the  view  of  motives, 
Deity  himself  operates ;  producing  such  harmonious 
or  discordant  notes,  as  He  may  think  most  proper. 
And  like  to  the  Edwardean  man,  now  become  Hop- 
kinsian  ;  so  also  is  Hopkinsianism  itself.  It  is  harmo- 
nious, and  yet  discordant.  It  harmonizes  the  feelings 
of  the  man  who  feels  conscious,  that  in  all  his  exerci- 
ses, he  is  but  the  passive,  or  the  active  instrument  of 
the  will  and  operations  of  his  Creator.  All  his  voli- 
tions, of  whatever  kind,  yield  delight  to  the  heart,  and 
add  glory  to  the  character  of  God.  Deity  would  be 
infinitely  unhappy  were  he  destitute  of  this  and  such 
like  instruments,  on  whom  thus  to  operate.     Were 


MENTAL    MACHINERY.  171 

men  not  thus  acted  upon,  they  would  be  wholly  use- 
less ;  mere  inert  beings,  totally  incapable  of  ever  be- 
coming fit  subjects,  either  for  hell  or  heaven.  For 
"  mind  cannot  act  any  more  than  matter  can  move 
without  a  divine  agency." 

Such  are  the  symphonies  and  harmonious  sounds, 
thrilling  from  Hopkinsian  lore.  But  the  doleful  ditty, 
"  man  a  machine:''''  The  jargon,  "  Spirit  as  inert  to 
action,  as  matter  is  to  motion  :n  The  contradiction, 
"  man  free,  though  his  every  volition  necessitated  by 
an  invisible  agent,  distinct  from  his  own  soul :"  The 
blasphemy,  "  God  the  author  of  sin  :"  The  absurd- 
ity, "  man  alone  to  blame  :"  The  injustice,  "  man 
invariably  obedient  to  divine  agency,  and  yet,  must 
endure  eternally  the  wrath  divine  :"  Such  are  the 
notes  dissonant,  harshly  vibrating  amidst  the  tremu- 
lous chords  of  the  Hopkinsian  base. 

As  internal  excitement  on  the  human  heart  from 
invisible  agency,  is  the  main  spring  of  Hopkinsian  ac- 
tivity, it  demands  special  attention. 

Excitement  of  this  description,  as  taught  by  divine, 
inspiration,  is  essentially  different  from  that  of  Hopkin- 
sianism.  The  former  is  of  two  kinds,  viz.  from  God 
and  from  the  devil.  The  latter  is  affirmed  to  be  of 
one  kind  only,  and  exclusively  to  belong  to  Deity. 
The  scriptures  teach  that  God  excites  men  to  good 
only ;  and  that  all  excitement  to  sin  from  invisible 
agency,  is  from  satan  and  his  emissaries  alone.  But 
Hopkinsianism,  whilst  it  ascribes  all  excitement  to 
good  to  Deity  ;  likewise  attributes  to  him  all  energet- 
ick  excitement  to  evil ;     It  admits  of  an  impotent  ex- 


I72t  INTERNAL    EXCITEMENT 

citement  to  evil  by  satan  upon  the  human  heart,  but 
asserts  an  efficient  one  by  Deity  irresistibly  producing 
sin  of  every  description.  As  the  design  here  is  not 
to  point  out  the  horrible  enormity  of  imputing  the 
causation  of  sin  to  God,  as  being  truly  a  blasphemous 
absurdity  ;  but  to  detect  the  fallacy  of  irresistible  in- 
ternal excitement,  I  shall  keep  this  point  principally 
in  view.  And  in  order  to  do  it  the  more  explicitly,  I 
shall  concede  irresistible  excitement  in  the  following 
cases.  First,  to  evil,  as  exemplified  in  the  case  of 
wicked  men,  who  having  so  corrupted  their  own 
hearts  as  to  have  seared  their  consciences  as  with  an 
hot  iron  ;  and  by  such  aggravated  offences,  so  grieved, 
resisted  and  quenched  the  divine  Spirit,  as  that,  at 
length,  abandoned  of  God,  they  are  left  in  the  posses- 
sion of  satan,  unto  whom  they  had  yielded  themselves 
as  slaves,  (Romans  vi,  16)  and  who  now  hurries 
■them  on  to  inevitable  destruction.  And  secondly,  ir- 
resistible excitement  to  good,  by  divine  operation,  is 
admitted  in  such  instances  as  these  which  follow. 
First.  The  case  of  Balaam  affords  an  example  of 
such  internal  influence,  both  on  his  perception  and 
will,  whilst  he  prophesied  of,  and  blessed  Israel :  But 
whatever  goodness  was  in  these  acts  themselves,  no 
part  of  it  belonged  to  Balaam  the  machine ;  but  it 
belonged  wholly  unto  God,  the  exciting  agent.  Sec- 
ondly. Good  men,  such  as  Daniel,  Ezekiel,  and  St. 
John,  have  been  so  governed  by  irresistible  internal 
divine  influence  during  visions  and  revelations,  as  to 
have  had  the  natural  operation  of  their  mental  and 
moral  faculties  so  suspended,  as  that  such   operations 


ON   THE   HUMAN   HEART.  173 

could  not  have  been  imputed  to  them  as  virtuous  in 
their  conduct,  only  so  far  as  they  might  previously 
have  freely  sought  such  operations  by  prayer,  or  have 
possessed  any  remnant  ol  liberty  during  such  influ- 
ence ;    or,   after  its  cessation,  have  made  a  wise  and 
faithful   use    of  such  extraordinary  communications. 
And  thirdly.     In  all  cases  where  Deity,  by  a  natural, 
necessitating  influence,    may  turn  the  human  heart  in 
its  volitions  and  exercises  "as  rivers  of  water  are  turn- 
ed  ;"  moral  agency  and  accountability,  during  all  such 
influence,  are  wholly  suspended,   and  the  person  but  a 
machine  while   under  such  operation.     But  it  is  far 
otherwise  in  all  cases  of  internal  divine  excitement  to 
good,   wherein  human  agency,  u necessitated  to  co- 
action,    co-operates   with  divine  influence  in  one  or 
both  of  the  ways  following.     First,  in  the  case  of  the 
sinner,  who  hearing  the  law  and  gospel  preached,  dis- 
covers through  the   illumination  of  the  divine  Spirit, 
his  sinful  and  ruined  condition,   in  consequence  of  his 
own  misconduct.     Sensible  of  his  danger,   he  suppli- 
cates for  mercy.     His  language  is  that  of  the  publican, 
"  God  be  merciful  to  me  a  sinner."     Weary,  heavy 
laden,  and  oppressed  beneath  the  bondage  of  corrup- 
tion, he  seeks  rest  to  his  soul,  under  the  light  burthen 
and  easy  ycke  of  Christ.     He  prays  for  the  gift  of  the 
holy  spirit,   further  to  enlighten  and  regenerate  him. 
He  agonizes   to  enter  in  at  the  strait  gate,  and  whilst 
asking,  seeking,  and  knocking,  at  the  door  of  mercy, 
unexpectedly  he  hears  the  Saviour's  voice.     He  now 
discovers  Christ,   standing  and  knocking  for  entrance, 
at  the  door  of  his  own  heart.     Ample  atoning  mercy 


174  INTERNAL    EXCITEMENT 

and  merit,  melt  his  hardness  into  contrition.  His  im- 
belief  yields  to  evidence.  Exercising  faith,  he  with 
active  will  unbars  the  bolted  door.  The  redeemer  with 
every  grace  now  enters ;  whilst  the  heart  once  desolate 
is  now  replenished  with  joys  untasted  by  any  but  by 
souls  new  born. 

We  now  proceed  to  a  view  of  the  secondary  mode 
of  internal  divine  excitement,  as  consistent  with  moral 
freedom  and  agency.     The  internal  influence  hereby 
intended,   is  that,  which  operates  in  those  already  re- 
generated; thereby  upholding  and  accelerating  them 
in  their  heavenly  course ;  and  which,  by  St.  Paul  in 
Phillipians  n,   13,  is  thus  expressed.     "  It  is  God 
"  who  worketh  in  you  both  to  will  and  to  do  of  his 
"  (rood  pleasure.''     This  verse  Macknight  ttanslates 
literally  thus,  "  For  it  is  God  who  inwardly  worketh 
"  in  you,  from  benevolence,  both  to  will  and  work  ef- 
"fectually."     In  his  note  he  thus  remarks  thereon. 
"  According  to  the  Arminians  and  moderate  Calvinists, 
"  the  word  translated  inwardly  worketh,  does  not  in 
"  this  passage  signify  any  irresistible    operation  of  the 
"  deity  on  the  minds  of  men,  but  a  moral  influence 
"  only."     And  "  they  likewise  observe,  that  if  God 
"  inwardly  worketh  by  any  influence  which  is  irresisti- 
"  ble,  there  would  be  no  occasion  for  exhorting  men 
"  strongly  to  work  out  their  own  salvation,  since  the 
"  whole  is  cione  by  God  himself.     Besides  they  think 
"  the  inward  working  of  God  in  men,  to  will  and  to 
"  work,  without  impinging  on  their  freedom,  may  be 
"  explained  in  the   following  manner.     First,  by  the 
"  operation  of  this  spirit  God  gives  them  enlightened 


ON    THE    HUMAN    HEART.  175 

«  eyes  of  the  understanding,  Ephesians  i,  18  ;  where- 
"  by  they  are  enabled  to  discern  the  truth  of  the  doc- 
"  trines  and  promises  of  the  gospel,  and  to  perceive 
"  the  beauty  of  virtue  and  deformity  (or  viciousness) 
"  of  vice,  and  to  form  just  notions  of  the  consequen- 
"  ces  of  the  one,  and  of  the  other.  Secondly.  He  oc- 
"  casions  these  just  views  of  things  to  recur  frequent- 
"  ly,  and  with  such  force  as  to  engage  their  attention : 
"  The  consequence  of  which  is,  that  the  love  of  virtue 
"  and  the  hatred  of  vice  being  gradually  inspired,  those 
"  pleasures  of  the  present  life,  which  cannot  be  enjoy- 
"  ed  with  innocence,  are  despised  by  those  in  whom 
"  God  thus  worketh.  Also  such  an  earnest  desire  of 
"  the  happiness  of  the  life  to  come,  is  excited  in  them, 
"  as  leads  them  to  a  virtuous  conduct.  Thirdly. 
"  When  men  are  in  danger  of  falling  into  sin  through 
"  strong  temptation,  the  spirit  of  God,  by  rousing  their 
"  conscience,  restrains  them.  Or,  if  they  fall  into  sin, 
"  the  spirit  of  God  brings  them  to  repent,  by  the  con- 
"  demnations  and  painful  stingings  of  their  own  con- 
"  science.  Fourthly.  Every  circumstance  of  men's 
"  lot  being  ordered  by  God,  he  thus  suits  their  trials 
"  to  their  strength,  or  he  gives  them  assistance  in  pro- 
"  portion  to  the  greatness  of  their  trials ;  so  that  he 
"  never  suffers  men  to  be  tempted  above  what  they 
"  are  able  to  bear."  The  above  observations  and  rea- 
sonings tend  strikingly  to  illustrate  how  the  divine 
spirit  may  efficiently  operate  in  christians  to  will  and  to 
do,  without  at  all  infringing  on  their  freedom  in  self 
exertion  ;  and  without  the  smallest  implication  of  dis- 
ability in  men,  to   originate  their  own  volitions,  inde- 


176  INTERNAL    EXCITEMENT 

pendently  of  controling  excitement.  The  relation 
which  exists  betwixt  divine  internal  agency,  and  hu- 
man agency  is  further  exemplified  "  From  what  God 
"hath  said  concerning  the  antediluvians.  Genesis  vi, 
"  3.  My  spirit  shall  not  always  strive  with  men. 
u  And  from  the  apostles  command,  not  to  quench  the 
-''spirit,  nor  to  grieve  him;  for  these  things  imply 
"  that  the  operations  of  the  spirit  of  God  may  be  re- 
"  sisted."  And  hence  it  follows  that  man  has  a  -elf 
determining  power  in  things  pertaining  to  his  salvation  ; 
unless  we  admit  the  impious  absurdity  of  two  oppo- 
site divine  influences,  one  weak,  and  the  other  strong; 
both  operating  at  the  same  time. 

This  correspondency  betwixt  divine  and  human  co- 
action,  or  rather  of  divine  moral  excitement,  and  hu- 
man ability  of  moral  action,  may  strikingiy  be  further 
illustrated  by  the  natural  operation  of  the  Microscope, 
and  the  Telescope  on  the  human  eye  :  And  by  the 
natural  ability  of  man  to  use,  or  to  reject  either,  or 
both  of  these  instruments  of  vision.  Objects  hitherto 
invisible,  are  rendered  visible  by  either  instrumeiit. 
It  is  not  the  microscope  that  distinctly  surveys  the  nice 
organization  of  the  animalcule  ;  nor  the  telescope  that 
discerns  Herschel  and  his  satellites,  or  the  broad  ring: 
of  Saturn.  But  it  is  the  eye,  which  through  these  me- 
diums, conveys  knowledge  to  the  human  soul.  The 
heart  and  mind  may  be  affected  with  wonder,  and 
astonishment,  at  these  discoveries  to  the  self  seeing  eye9 
and  yet  the  man  remain  altogether  unuecesoitaicu,  to 
use,  or  to  forbear  the  use  of  these  mediums  of  vision. 
Just  so  it  is  with  man  divinely  influenced.     It  ib  God 


ON    THE    HUMAN    HEART.  177 

who  reveals ;  it  is  man  who  discovers.  God  imparts 
power,  man  exerts,  or  forbears  exerting  the  power  of 
action  imparted.  The  eye  that  perceived  the  hidden 
wonders  of  nature,  is  still  but  an  eye ;  although  the 
soul  therewith  connected,  hath  increased  its  stock  of 
knowledge  t  So  the  divinely  illuminated  man  is  still 
but  a  man,  of  like  passions  with  other  men  ;  but  with 
this  difference,  that  if  unfaithful  to  the  heavenly  opera- 
tion, he  is  a  man  far  more  guilty  than  before  ;  but  if 
perseveringly  faithful  to  the  divine  calling,  his  affec- 
tions will  freely  ascend  from  creatures,  in  supreme 
love,  to  the  adorable  creator.  It  may  be  objected, 
that  the  comparison  is  imperfect  because  vision  through 
the  forementioned  instruments,  cannot  be  obstruded 
upon  men ;  whilst  deity  has  it  ever  in  his  power  to 
compel  men  to  see  spiritual  things,  whether  they  will 
or  not,  and  that  in  this  very  way  he  actually,  graciously 
constrains  all  who  are  saved,  to  become  willing  in  the 
day'  of  his  power.  That  the  deity,  if  he  pleased,  could 
overwhelm  the  moral  agency  of  devils  and  men  by 
such  irresistible  influence  as  should  fix  them  forever 
unalterably  obedient  to  his  requirements,  no  person 
will  deny ;  but  then  all  this  must  be  done  at  the  ex- 
pense of  their  freedom,  and  accountability.  Such  an 
operation  as  this,  if  universal,  would  reduce  all  de- 
scriptions of  intelligent  beings  into  the  condition  of 
mere  cogitating  machines.  Had  this  been  the  divine 
economy  from  the  beginning,  satan  had  never  fallen, 
angels  had  never  sinned,  Adam  and  Eve  had  not 
transgressed,  nor  any  of  their  posterity  rebelled.  The 
unsinning  angels  would  have  had  no  opportunity  of 

Y 


178  INTERNAL    EXCITEMENT 

displaying  their  constancy  of  unnecessitated  obedience 
to  that  God  whom  they  adored.  Neither  could  there 
have  been  any  place  for  redemption,  in  the  "  sufferings 
of  Christ,  and  the  glory  that  should  follow."  But  the 
whole  creation  whether  mental  or  material,  had  moved 
on  together  in  the  passiveness  of  machinery,  under  the 
necessitating  impetus  of  Almighty  power.  If  then  wc 
may  infer  the  divine  government  over  intelligent  be- 
ings in  ages  to  come,  from  those  which  are  past,  wc 
may  safely  conclude,  that  all  must  commence  their  ex- 
istence in  a  state  of  probation,  that  is,  in  a  condition 
of  perilous  freedom.  And  that  this  is  the  present  real 
condition  of  men  in  this  life,  (although  clearly  manifest 
from  preceding  trains  of  reasoning,  and  observations 
which  are  undeniable  ;  yet)  will  still  more  fully  appear 
if  we  but  attend  further  to  the  agency  on  man,  through 
divine  illumination. 

In  order  to  the  visual  perception  of  objects,  neither 
an  eye  nor  an  optical  instrument,  nor  yet  both  united, 
are  alone  sufficient,  it  is  essential  that  light  should  be 
present.  Hence  it  is,  that  spiritual  light,  in  order  to 
the  right  discernment  of  heavenly  things,  is  so  fre- 
quently noticed  in  the  holy  scriptures.  "  Walk  (saith 
"  Christ)  while  ye  have  the  light,  lest  darkness  come 
"  upon  you  ;  for  he  that  walketh  in  darkness,  knoweth 
"  not  whether  he  goeth.  While  ye  have  light,  believe 
"  in  the  light,  that  ye  may  be  the  children  of  light.'" 
John  xn,  35,  36.  And,  saith  St.  Paul,  "  Call  to  re- 
"  membrance  the  former  days,  in  which,  after  ye  were 
"  illuminated,  ye  endured  a  great  fight  of  afflictions." 
Hebrews  x,  32.     From  Christ's  words,  we  here  learn 


OK    THE    HUMAN    HEART.  179 

that  divine  light  might  be  neglected  and  lost.     And 
from  Paul's,  that  a  faithful  use  of  divine  illumination 
as  to  spiritual  good,  elevated  the  soul  into  a  noble  en- 
durance of  manifold  wrongs.     This  light,  cherished  by 
obedience  to  its  teachings,  leads  on  to  holiness,  to  hap- 
piness, and  to  God ;  and  is  a  good,   not  limited  to  a 
few,    but  designed  for  the  advantage  of  the  world. 
For,  saith  the  redeemer,  "I  am  the  light  of  the  world, 
"  he  that  followeth  me  shall  not  walk  in  darkness,  but 
"  shall  have  the  light  of  Hfe."    John  vin,  12.    "  For 
"  in  him  was  life,  and  the  life  was  the  light  of  men." 
"  And  he  was  the  true  light,  that  enlighteneth  every 
"  man  that  cometh  into  the  world."     Chapter  i,  5,  9. 
This  light  of  Christ,  the  Son  of  righteousness,  like  the 
light  of  the  material  sun,  shines  into  every  man,  in  ev- 
ery clime,  imparting  spiritual  life  to  all  who  cordially 
receive  it,  with  penitent  believing  hearts,  and  live  con- 
formably to  its  instructions.     But  the  rejection  of  it,  is 
the  sole  cause  of  their  perdition.  "  For  this  is  the  con- 
"  demnation,  that  light  is  come  into  the  world,  but 
"  men     loved    darkness    rather   than  light,    because 
"  their  deeds  were  evil."    John  in,  19.    This  agency 
on  the  heart  of  man,  by  the  divine  illumination  of  his 
mind  and  conscience,  is  an  agency  efficient  unto  salva- 
tion, unto  all  who  walk   in  the  light  thereof.     "  For 
"  God  who  commanded  the  light  to  shine  out  of  dark- 
"  ness,  hath  shined  in  our  hearts,  to  give  the  light  of 
"  the  knowledge  of  the  glory  of  God,  in  the  face  of 
"  Jesus  Christ."     1  Corinthians,  iv,  6.     But  though 
efficient,  yet  not  irresistible.  For  the  heathens  through 
self  corruption^  rendered  it  ineffectual,  as   St.  Paul 


ISO  INTERNAL    EXCITEMENX 

proves  at  large,  in  the  first  chapter  to  the  Romans,  and 
as  hath  been  already  noted.     And,  that  it  is  resistible 
even  in  the  very   highest  degree,   in   which  it  is  ever 
conferred  on  men,  is  undeniably  evident,  from  Hebrews 
vi,  4,   5,  6.     "For  it  is  impossible  for  those  who 
"  were  once  enlightened,  and  have  tasted  of  the  heav  • 
"  enly  gift,  and  were  made  partakers  of  the  Holy  Ghost. 
"  and  have  tasted  the  good  word  of  God,  and  the  pow- 
"  ers  of  the   world  to  come,    And  yet  have  fallen 
away,  (Macknight)  to  renew  them  again  unto  re- 
pentance ;  seeing  they  crucify  to  themselves  the  Son 
"  of  God  afresh,  and  put  him  to  an  open  shame." 
And  were  there  no  other  evidence  in  the  divine  word, 
that  mankind  are  not  saved  by  irresistible  divine  agen- 
cy, this  alone  is  sufficient.     For  this  impossibility  of 
renewal  again  unto  repentance,  refers  not  to  inability 
of  irresistible  influence ;  but  to  that  which  may,  and 
hath  been  resisted.     Deity  could  compel,  were  com- 
pulsion the  method  of  divine  choice  ;  but  disapprov- 
ing of  compulsion  with  any,   therefore,  where  agency 
of  the  highest  degree  divinely  admissible,  is  conferred 
and  resisted  ;  salvation  of  course  becomes  impossible. 
Finally,   from  the  preceding  train  of  reasoning  and 
discussion,  it  clearly  and  indubitably  follows,  that  man 
possesses  not  merely  ability  of  self  exertion,  but  also  ol 
self  determination  in  the  exercises  of  his  own  will, 
The  antediluvians  gave  evidence  thereof,  by  sinful  vo- 
litions in  opposition  to  the  strivings  of  the  divine  spirit. 
Unfaithful  christians  evince  it  in  every  volition  which 
grieves,  or  quenches  the  divine  spirit.     The  unbe 
lieving  Jews  in  the  wilderness  evinced  it,  when  rebel 


0N    THE    HUMAN    HEART.  181 

ling  against  God,  they  "  vexed  his  holy  spirit."  Isaiah 
63,  10.  The  persecuting  unbelievers  of  Jerusalem,  ex- 
ercised a  self  determined  opposition,  when  "they  resist- 
ed the  Holy  Ghost,"  as  their  father's  had  before  done. 
Acts  vu,  51.  The  self  corrupted  Gentiles,  yield  like 
evidence  of  self  originated  opposition  to  God.  Romans 
i,  19, 20,  21.  And  yet  above  all  others  the  apostates 
demonstrate  it,  who  did  "  despite  unto  the  spirit  of 
grace."  Hebrews  x,  29.  So  that  as  to  evidence  ari- 
sing from  well  authenticated  facts,  it  is  difficult  to  find 
any  more  powerful,  than  this,  which  here  presents  it- 
self, of  a  power  of  self  resistance  in  man  ;  that  he  not 
only  may,  but  unhappily  too  often  does  exert,  to  the 
resisting,  grieving,  quenching,  and  even  doing  despite 
to  the  spirit  of  grace,  and  thereby  most  miserably  cau- 
sing and  effecting  his  own  destruction. 

But  as  self  determining  power  in  man,  over  his  own 
acts  of  will  if  admitted,  would  wholly  subvert  neces- 
sary volition  ;  which  constitutes  the  fundamental  prin- 
ciple of  Hopkinsianism ;  the  foregoing  evidence  and 
reasoning,  however  full  and  conclusive,  will  doubtless 
avail  but  little,  with  minds  more  disposed  to  doubt 
and  to  cavil,  than  to  admit  of  argument  however 
powerful,  if  hostile  to  the  favourite  creed  :  It  there- 
fore should  not  be  deemed  strange  to  hear  that  human 
self  determination  of  volition,  is  but  an  absurd  notion, 
because  that  if  men  even  possess  self  power  to  will, 
still  they  are  destitute  of  self  determination  how  to 
will ;  for  mere  ability  to  will  can  never  be  a  cause  why 
a  man  in  exerting  his  will  should  choose  and  not  re- 
fuse, or  refuse  and  not  choose.     That  this  cause  if  not 


182     SELF    DETERMINATION    OP    THE    WILL. 

an  immediate  divine  excitement  on  the  heart,  yet  is 
from  divine  necessity,  because,  from  a  moral  irresisti 
ble  disposition,  either  good  or  evil,   implanted  in  man 
by    the   forming   hand  of  God    himself.     And  that 
Christ's  own  doctrine  strictly  agrees  herewith,  "  Make 
"  the  tree  good,  and  his  fruit  good ;  or  else  make  the 
"  tree  corrupt,  and  his  fruit  corrupt :    for  the  tree  is 
"  known  by  his  fruit.    A  good  tree  cannot  bring  forth 
"  evii  fruit ;  neither  can  a  corrupt  tree  bring   forth 
"good  fruit."  Matthew  xn,  33,  and  vn,  18.     And 
hence,  it  will  by  Hopkinsians  be  deemed  inferable,  that 
neither  a  good  man,  nor  a  bad  man,  if  left  wholly  to  his 
own  determinations,   could  ever  change  from  his  first 
moral  character.     The  good  man,  would  undeviating- 
ly  always  act  rightly,   and   the  bad  man,  with  equal 
uniformity,  always  act  wrongly.     But,  as  we  assured- 
ly know,  that  Adam  and  Eve  were  holy  at  first,   and 
yet,  afterwards  became  unholy  :    aiid  as  we  are  equal- 
ly assured,  that  multitudes  of  their  posterity,  though 
undeniably  sinful,  do  afterwards  become  pious  and 
righteous ;  of  course  we  have   herefrom,  undeniable 
proof,  that  neither  our  first  parents,  nor  their  posterity, 
were  ever  left  to  exercise  a  self  determining  power 
over  their  own  wills,  (even  if  they  ever  possessed  any 
such  power,)   but  were  invariably  governed  by  an  in- 
visible necessity,   wholly  independent   of  themselves, 
and  of  their  wills :    and  to  suppose  any  thing  contrary 
to  this,  is  but  the  height  of  follv  and  absurdity. 
Amongst  the  difficulties  attendant  on  this  contro- 

o 

versy  and  involving  themselves  therewith  through  ev- 
ery stage  of  it,  is  that  of  ambiguity  of  words,   which 


SELF  DETERMINATION  OF  THE  WILL.   183 

by  perplexing  the  understanding,   but  too  often  unde- 
signedly misleads,  upon  each  side  of  the  question.     In 
the  objections,   arguments  and  inferences,  now  to  be 
duly  noted,  the  compound  term  "  self  determination," 
is  seen  frequently  to  occur.     In  order,  therefore,  to 
reply  with  precision  to  what  may  be  deemed  the  very 
marrow  of  objection  against  true  freedom  of  will,   and 
in  favour  of  necessity  of  will,  it  is  highly   expedient 
that  its  true  and  undeviating  sense  be  distinctly  un- 
derstood and  remembered.     As  heretofore  explained 
when  applied  to  human  volition,  it  was  so  used,  as  to 
be  synonymous  with  men's  being  the  efficients  of  their 
own   volitions;  or,   as  originating  their  own  acts  of 
will,  or  otherwise  expressed,   as  holding  in  themselves 
the  control  over  their  own  wills.     So  that  power  of 
self  determination  dees  not  mean  the  will  determining 
or  governing  itself,  as  if  it  were  an  agent  distinct  from 
the  man.     Nor  yet,  that  the  man  produces  one  act  of 
will  by  a  previous  act  of  will :  But  simply,  that  a  man 
has  ability  of  free  will  to  choose  or  to  refuse  one  of 
two  objects,  or  to  refuse  both  and  choose  a  third,  if 
presented  before  him;  independently  of  any  necessita- 
ting, extrinsick  agency :  although  not  independently 
of  that  divine  agency,  which  at  first  created  and  con 
ferred  on  him  his  existence  and  ability  ;  and  which 
still  upholds  him  in  being,  and  on   whom  he  is  also 
further  dependent,  for  the  moral  influence  of  motives, 
of  hope  and  fear,  and  for  the  further  moral  influence  of 
resistible  divine  illumination,  and  its  gracious  energies. 
This  is  the  ability  or  freedom  of  will  for  which  we 
contend,  as  indispensably  essential  in  order  to  account- 


184  SELF    DETERMINATION 

ability  of  character  and  conduct.  It  remains  now  t& 
examine  the  forementioned  objections  and  arguments 
against  it. 

First.  It  is  objected  to,  as  absurd  on  the  ground 
of  implying  an  effect  without  a  cause,  "for  mere  abil- 
"  ity  to  will,  can  never  be  a  cause  why  a  man  or  any 
"  other  moral  agent,  in  any  given  case,  should  choose 
"  and  not  refuse,  or  refuse  and  not  choose."  In  test- 
ing this  objection,  we  will  select  the  case  of  Eve. 
She  had  before  her  the  fruit  of  the  tree  of  knowledge. 
As  a  dissuasive,  she  had  the  authoritative  command- 
ment of  abstinence  therefrom,  and  the  awful  threaten- 
ing of  death,  from  the  mouth  of  her  almighty  Creator. 
To  this  stood  opposed  the  incentive  speech  of  the  se- 
ducer, aided  by  the  appearance  of  the  alluring  but  for- 
bidden object  itself.  For  "  the  woman  saw  that  the 
"  tree  was  good  for  food,  and  that  it  was  pleasant  to 
"  the  eyes,  and  a  tree  to  be  desired  to  make  one  wise." 
Genesis  in,  6.  Thus  circumstanced  and  under  the 
impressions  of  these  various  motives,  during  the  ab- 
sence of  Adam,  it  was  that  Eve  sinned.  Here  occur, 
and  arise  into  view,  these  all  important  questions  ;  did 
Eve  ivill,  consent,  or  choose,  to  eat  of  the  forbidden 
fruit,  under  the  influence  of  an  irresistible  necessity  ? 
Or  freely,  and  consequently  independently  of  all  such 
necessity  ?  Was  her  will  governed  by  herself,  as  well 
as  exerted  by  herself  alone  ?  Was  she  endued  with 
equal  ability  to  refuse,  as  to  choose  :  or  could  she 
have  suspended  both  choice,  and  refusal,  until  she  had 
seen  and  conferred  with  Adam  ?  Was  her  guilty  choice 
the  effect  of  a  sinful  propension  originally  created  in 


OF   THE   WILL  IN  KV£.  185 

her?  or  was  this  criminal  volition  produced  by  an 
immediate  "  interposition  of  the  supreme  first  cause  ?" 
Shall  we  transfer  to  the  case  of  the  wife  what  a  great 
divine  hath  written  concerning  the  transgression  of  her 
husband,  in  the  following  quotation  ;  "  It  is  in  vain  to 
"  attempt  to  account  for  the  first  sin  of  the  first  man, 
"  by  the  instrumentality  of  second  causes.     And  un- 
"  til  we  are  willing  to  admit  the  interposition  of  the 
"  supreme  first  cause,  we  must  be  content  to  consid- 
"  er  the  fall  of  Adam  as  an  unfathomable  mystery."* 
But  as  it  was  a  prudential  duty  incumbent  on  Eve,  to 
have  consulted  with  Adam  after  she  had  begun  to 
doubt,  before  she  dared  to  proceed;  we,  therefore, 
admonished  by  her  precipitancy  and  rash  determina- 
tion, will  forbear  ascribing  an  agency  of  depravation 
to  God ;  and  seek  the  solution  of  this  mystery,  the 
fall  of  Eve,   from  that  great  and  divinely  illumined 
casuist  the  apostle  James.     "  Let  no  man  say  when 
"  he  is  tempted,  I  am  tempted  of  God  :  For  God  can- 
"  not  be  tempted  with  evil,  neither  tempteth  he  any 
"  man  :   But  every  man  is  tempted,  when  he  is  drawn 
"  away  of  his  own   lust,  and  enticed.     Then  when 
"  lust  hath  conceived,  it  bringeth  forth  sin  :  and  sin 
"  when   it  is  finished,   bringeth  forth  death."     The 
pretended  unfathomable  mystery  of  the  first  sin  of  our 
first  parents  is  here  clearly  revealed  to  every  candid, 
discerning    and  reflecting    mind.      For  such  person 
comprehending  the  full  meaning  of  the  apostle,  will 
perceive  that  die  terms  used  by  him,  "  no  man,"  "a- 

*  Emmon's  sermon  on  Ecclesiastes  tii,  39,  pages  292,  293, 


L86       IMPORTANT   APOSTOLICAL   DECISION. 

ny  man,"  and  "  every  man,"  being  without  limitation, 
are  universal,  comprehensive  of  woman  as  well  as  of 
man,  and  of  Adam  and  Eve,  as  really  as  of  their  pos- 
terity. Such  will  likewise  perceive  that  the  expres- 
sion "  tempted"  in  the  sense  used  here*  has  a  mean- 
ing different  from  its  usual  acceptation,  for  generally  it 
signifies  only  a  solicitation  to  evil,  but  here  it  means 
more,  even  that  energy  which  renders  the  solicitation 
efficacious :  and  that  this  is  the  true  construction,  is 
undeniable  from  this  apostle's  own  words ;  "  Every 
man  is  tempted,  when  he  is  drawn  away."  In  this 
sense  of  the  term  Christ  never  was  tempted,  because 
never  drawn  away :  but  in  its  usual  meaning  he  was 
tempted  in  all  points  even  as  we  are,  although  the 
temptations  found  no  place  in  him.  Again,  those 
who  pay  strict  attention  to  this  passage  will  discover, 
that  the  reason,  brought  into  view  by  the  apostle,  for 
God's  not  tempting  his  creatures  to  sin,  is,  the  immu- 
tability of  the  divine  perfections,  rendering  the  seduc- 
tion or  excitation  to  evil  impossible  to  the  divine  na- 
ture itself:  and  consequently,  alike  impossible  that 
such  an  holy  Being  should  in  any  way  be  accessary, 
directly  or  indirectly,  to  the  perversion  of  his  crea- 
tures ;  such  seductive  agency  being  possible  only  to 
mutable  and  corrupt  beings.  And  still  further,  it  will 
incontrovertibly  appear,  that  the  energy  rendering 
temptation  efficacious,  exists  in,  and  appertains  only 
to  the  person  who  sins  :  and  consists  in  desire,  termed 
by  the  apostle  "  own  lust." 

Lastly.     To   all  duly    attentive,  it  will  from   St. 
Jame's  expressions  " drawn  away  and  enticed"  most 


IMTORTANT   APOSTOLICAL   DECISION.       187 

fully  appear,  that  the  seductive  perversion  through 
temptation,  is  not  by  any  extrinsick  necessitating  in- 
fluence ;  whether  of  motives  in  view,  overwhelming 
ability  of  moral  resistence ;  nor  yet  by  any  invisible 
exciting  impetus,  governing  the  man  by  the  will  of 
another  agent,  distinct  from  the  man  himself.  But 
that  all  extrinsick  influence  is  by  enticement,  conse- 
quently accommodated  to  man's  agency  of  consent , 
and  that  all  internal  governing  energy  is  from  the  man 
himself,  who  drawn  by  his  own  lust,  or  involuntary 
desire,  yields  by  a  self  exertion  of  his  own  will  to  the 
embraces  of  his  own  desire,  by  which  union  of  will 
and  desire  that  sin  is  engendered,  which,  when  finish- 
ed* bringeth  forth  death. 

Thus  instructed  we  return  to  Eve,  whom  we  have 
seen  assailed  by  the  insidious  lie  of  the  subtle  seducer, 
allured  by  the  fruit  of  that  tree  which  she  saw  was 
good  for  food,  pleasant  to  the  eyes,  and  desirable  to 
make  one  wise,  but  admonished  to  forbearance,  by 
the  injunction  of  her  almighty  Creator,  threatening  her 
with  death  in  the  day  of  transgression  :  and  thus 
circumstanced  we  behold  her  perpetrate  the  deed  for- 
bidden. 

But  when  we  examine  this  events  by  St.  Jame's 
doctrine  of  self  seduction  to  sin,  we  can  discover  no 
possibility  for  the  admission  of  any  "  interposition  of 
the  supreme  first  cause  "  as  producing  it :  but  most 
clearly  perceive  such  insinuation  expressly  denied  and 
refuted  as  a  doctrine  false  and  detestable :  whilst  we 
are  taught  to  look  only  into  Eve's  own  heart  and 
mind  for  the  sole  cause  of  her  transgression.     An4 


188  INFERENCES  FROM? 

thus  examining,  we  discover  her  under  no  necessity 
of  sinning ;  but  through  the  dictates  and  remonstran 
ces  of  conscience,  through  natural  love  of  life,  and 
through  her  love  to  God,  endued  with  ample  ability 
to  have  resisted  temptation,  and  to  have  retained  her 
innocency :  But  hesitating  when  she  should  have  re- 
pelled the  tempter ;  she  doubted  God,  she  believed 
the  serpent,  she  admitted  errour,  which  darkening  her 
understanding,  and  grieving  die  divine  spirit,  thereby 
diminished  the  due  influence  of  motives  to  obedience, 
and  consequently  augmented  the  contrary  influence : 
and  still  continuing  irresolute,  spiritual  affection  de- 
clined, sensual  and  emulative  propension  increased : 
conscience  indeed  remonstrated,  but  emulation  han- 
ker mg  after  the  forbidden  mean  of  knowledge,  muta- 
ble Eve  drawn  thereby,  at  length  surrendered  her  will 
to  the  "  embraces  "  of  the  "  harlot"  animal  and  em- 
ulative desire.  Daringly  she  now  plucks  the  fruit  for- 
bidden, and  presumptuously  eating  thereof,  becomes 
self  ruined,  and  a  prey  to  death. 

From  the  preceding  authoritative  decision  of  St. 
James,  we  have  demonstrative  evidence,  that  Eve's 
transgression  is  not  in  anywise  to  be  attributed  to  any 
"  Interposition  of  the  supreme  first  cause;"  the  im- 
mutability of  the  divine  nature  and  perfections  render- 
ing all  such  depraving  influence  Avholly  impossible ; 
and  as  we  are  otherwise  assured  that  she  was  originally 
created  pure,  and  holy,  and  consequently  free  from  all 
sinful  propension  ;  and  as  satan  possessed  no  irresisti- 
ble influence  over  her  will,  the  inevitable  consequence 
therefore,  is,  that  in  respect  of  causation,  her  sin  and 


APOSTOLICAL    BECISIOtfJ  189 

fall  were  wholly  of  herself,  through  the  conjunction  of 
her  will,  with  her  desire  or  "  lust,"  after  the  forbidden 
fruit. 

Adam's  offence,  although  not  through  deception,  as 
Eve's  was,  yet  like  her's  it  was  through  allurement ; 
not  indeed  merely  the  allurement  of  enticing  fruit,  or 
the  fascination  of  becoming  wise  as  a  god  ;  but  more 
especially  by  an  attraction  transcending  all  others  in 
congeniality  to  the  weakness  of  peccable  man  in  his 
probationary  condition.  "  The  wo?nan  that  was  given 
to  be  with  him,  she  gave  him  of  the  tree,  and  he  did 
eat."  This  transgression,  so  calamitous  to  him,  and 
to  all  his  posterity,  could  be  effected  only  by  the  un- 
ion of  his  will  with  the  subordinate  affections  of  his 
soul ;  and  to  which  stood  opposed  the  higher  powers, 
and  better  affections  of  his  nature  :  For  he  distinctly 
understood  his  duty.  His  conscience  was  tenderly 
alive  to  right  and  wrong,  and  being  created  in  the  mor- 
al, as  well  as  in  the  intellectual  image  of  God ;  he  of 
course  loved  his  infinitely  blessed  Creator,  with  the 
supreme  affections  of  his  heart ;  thus  endowed  with 
righteousness  and  true  holiness,  had  he  but  watched 
unto  prayer,  confiding  in  divine  power  and  goodness, 
he  might  forever  have  retained  his  innocency,  and  his 
integrity.  But  he  had  also  an  animal  nature,  with  its 
propensions  and  passions.  He  loved  creatures,  and 
he  loved  Eve,  above  all  other  creatures ;  bone  of  his 
bone,  flesh  of  his  flesh,  endued  with  speech,  rational, 
and  social,  and  beholding  her  adorned  with  every  ex- 
ternal grace,  his  soul  truly  delighted  in  her.  This 
only  possible  rival  to  his  Creator  in  his  affections,  he 


190  adam's    self  perversion. 

beheld  suddenly  changed  in  her  relation  to  himself? 
raised  by  superiour  knowledge  to  hold  rank  with  a 
god,  or  doomed  to  mortality  and  death,  by  the  God 
whom  she  had  offended.  A  conflict  of  passions  before 
unknown,  now  arose  within  his  heart.  Angelick  and 
animal  nature,  flesh  and  spirit,  love  to  creature  and 
creator,  contended  for  the  decision  of  will  on  their  res- 
pective sides.  But  so  indubitably  just  were  the  de- 
mands of  reason,  of  conscience,  and  of  the  sublimer 
affections,  that  hesitancy  betokened  an  undue  influence 
of  fond  affection.  The  temptress  was  listened  to. 
The  divine  spirit  was  grieved  ;  and  conscience  resist- 
ed, until  at  length,  prefering  the  creature  to  the  Crea- 
tor, he  formed  the  fatal  resolution,  with  Eve,  to  soar 
into  regions  of  forbidden  knowledge,  or  with  her  to 
die  guilty,  rather  than  innocently  to  live  without  her ; 
and  therefore,  rashly  ate  of  tliat  fruit,  which  she  pre- 
sented to  him. 

From  these  combined  views,  thus  evangelically  au- 
thorised by  the  apostle  James,  of  the  self  perversion,  and 
apostact/  of  our  first  parents ;  we  clearly  discover  the 
true  meaning  of  the  before  cited  words  of  Christ,  viz. 
that  "  A  good  tree,  cannot  bring  forth  evil  fruit." 
For  both  Adam  and  Eve,  in  exerting  those  acts  of 
will,  by  which  each,  bore  evil  fruit,  they  also  each 
respectively,  by  those  very  acts  of  volition,  depraved 
and  corrupted  their  own  nature ;  so  that  these  moral 
trees,  however  good  before  (they  brought  forth  this 
evil  fruit,)  were  now  good  no  longer,  but  both  trees 
and  fruit  were  alike  evil.  And  hence,  we  can  ac- 
count for  the  fill  and  corruption  of  the  sinning  angels-; 


ABAM    AND   EVE    SELF  FALLEN.  X9L 

tor  the  depravity  of  Adam's  posterity,  who,  by  perso- 
nal transgression,  forfeit  the  innocency  and  rectitude  of 
infancy.  And  for  the  degeneracy  of  apostate  chris- 
tians, these  latter,  once  branches  in  the  true  vine,  hav- 
ing become  unfruitful,  are  the  "  trees,  whose  fruit 
ivithereth"  "  without  fruit,"  "  twice  dead,"  (once  be- 
fore, and  once  after  regeneration,)  "plucked  up  by  the 
roots."  John  xv,  1,  6.  Jude  12.  And  these  through 
self  perversion,  are  now  become  fit  only,  for  the  ax  of 
judgment,  and  for  that  fire  which  is  unquenchable. 

Secondly.  We  hence  learn  the  great  expediency  of 
urging  upon  men,  to  "  Make  the  tree  good,  that  its 
fruit  may  be  good  ;"  because,  as  the  higher  or  con- 
verting attainments  of  grace  may  be  fallen  from  by 
disobedience  ;  so  the  lower  manifestations  thereof,  may 
be  frustrated  by  impenitency  and  unbelief. 

Thirdly.  Herefrom  we  have  irrefragable  evidence, 
that  mankind  are  endued  with  a  controling  power  over 
their  own  wills.  Adam  and  Eve  possessed  and  abu- 
sed it.  Their  posterity  from  generation  to  generation 
possess  and  abuse  it.  Apostates  possess  and  pervert 
it  to  their  destruction.  And  to  these  we  may  add,  the 
no  less  powerful,  though  more  pleasing  proofs  of  its 
existence  in  humbled  penitents,  and  in  faithful  believ- 
ers, when  they  practice  painful  self  denials,  and  when 
with  becoming  fidelity  they  take  up  and  bear  their 
daily  cross. 

Were  further  proofs  requisite  we  might  appeal  to 
that  internal  consciousness  implanted  in  the  minds  of 
all  men,  by  which  they  feel  assured  that  they  them- 
selves do  individually  possess  and  exercise  a  govern- 


l§2       SELF  DETERMINING    POWER   IN    MAN. 

ing  power  over  their  own  choice  or  refusal.  We 
might  further  substantiate  this  power,  by  pressing  its 
existence  as  being  necessarily  implied  and  involved  in 
that  constitution  of  nature,  by  which  man  was  formed 
in  the  image  of  his  Creator.  And  in  addition  to  all 
this,  we  might  urge  the  consequences,  of  the  destitu- 
tion of  such  power,  as  being  utterly  subversive  of  ev- 
ery just  principle  of  moral  agency  and  accountability, 
and  as  being  wholly  incompatible  with  every  scriptu- 
ral and  rational  idea  of  an  approaching  judgment  day, 
and  its  righteous  retributions.  But  it  is  unnecessary 
to  crowd  further  proofs,  where  an  overwhelming  body 
of  evidence  hath  already  established  a  fact ;  the  denial 
of  which  constitutes  an  absurdity  no  less  glaring  than 
the  wildest  imaginations  of  the  most  visionary  theo- 
rists. And  yet  it  may  not  be  foreign  from,  or  unin- 
teresting to  this  subject,  to  close  it,  by  observing,  that 
those  persons  who  deny  to  mankind,  the  ability  of 
controling  their  own  acts  of  will,  do,  by  this  very  de- 
nial, exhibit  strong  presumptive  evidence,  of  the  very 
thing  they  wish  to  overthrow,  because  their  pertina- 
cious dissent,  (in  despite  of  such  indubitable  combined 
proof,)  from  the  good  sense  and  right  reason  of  the 
universe,  affords  much  reason  to  apprehend  that  their 
judgment  in  this  particular,  is  governed,  as  much  by 
their  own  self  determined  wilts,  as  by  all  other  causes 
whatsoever. 

Disinterested  benevolence,  and  other  Hopkinsian 
speculations,  en  the  essence  of  love,  will  be  noted  in 
my  next. 


SlSINTERESTED     BENEVOLENCE.  193 

LETTER  XIV. 


SIR, 


DOUBTLESS  you  need  not  to  be  informed 
that  "disinterested  love'''  is  a  plant,  not  indigenous  to 
the  clime  and  soil  of  New- England,  but  of  exotick  or- 
igin. It  was  first  discovered  at  Rome,  by  Michael 
de  Molinos,  a  Spanish  Priest,  who  in  1681,  there  made 
his  discovery  publick.  Maria  Bouviers  de  la  Mothc 
Guyon,  "  the  female  apostle  of  mysticism,"  transplant- 
ed it  to  France,  where  Francis  Salignac  de  Fenelon, 
Arch-Bishop  of  Cambray,  nurtured. and  propagated  it 
with  success,  in  his  eloquent  and  much  admired  writ- 
ings. Mosheim  defines  it  to  have  consisted  in  "  such 
"a  pure  and  disinterested  love  of  the  supreme  being 
"  as  is  exempt  from  all  views  of  interest,  and  all  hope 
•*  of  reward."  And  Machine  thus  comments  thereon. 
"  This  doctrine  of  the  mystics,  has  for  a  foundation, 
"  that  the  moral  perfections  of  the  deity,  are  in  them- 
"  selves,  intrinsically  amiable ;  therefore,  that  their 
"  excellence  is  as  much  adapted  to  excite  our  esteem 
"  and  love,  as  the  experience  of  their  beneficent  effects 
11  is  to  inflame  our  gratitude.  Consequently,  the  er« 
"  rour  lay  in  drawing  extravagant  conclusions  from  a 
°  right  principle  ;  thereby  abstracting  and  separating 
"  ideas,  intimately  connected  together,  such  as  felicity 
"  and  perfection,  &c.  Also  in  their  views  of  deity, 
V  they  overlooked  the  relations  he  bears  to  us  as  bene- 
**  factor  and  rewarder :  Relations  which  give  rise  to 
*  noble  sentiments  and  important  duties."  Edwards 
a  a  i 


194  DISINTERESTED    BENEVOLENCE. 

having  volunteered  in  defence  of  a  system,  which  un 
der  the  pretext  of  securing  the  greatest  possible  de- 
gree of  happiness,  which  can  exist,  foreordains,  to 
one  portion  of  mankind,  called  the  elect,  eternal  felicity 
and  honour,  independently  of  regard  to  merit  or  de- 
merit ;  and  assigns  to  the  other,  and  far  greater  por- 
tion of  mankind,  called  reprobates,  unavoidable  and 
endless  infamy  and  misery,  without  any  previous  res- 
pect to  their  ill  deservings  ;  thereby  designedly  sacrifi- 
cing the  eternal  well  being  of  the  latter,  for  the  ad- 
vancement of  the  felicity  of  the  former  ;  and  for  other 
purposes  of  a  like  selfish  nature. 

Such  being  the  creed  which  this  great  man  had 
adopted,  it  became  expedient  to  incorporate  therewith, 
some  ingredient,  which,  serving  as  a  palliative,  might 
accommodate  the  necessary   potions  of   its   gall  and 
wormwood   to    the    palates  of  his  nauseated  pupils. 
Happily  for  him  at  this  juncture,  he  discovered  in  the 
writings  of  the  My  sticks,  the  "  disinterested  love" 
above  mentioned,  and  speedily  incorporated  it  with  his 
system.     It  not  only  answered  his  highest  expecta- 
tions, but  transcended  them.     To  the  disgusted  pu- 
pils, the  conserve  of  the   "  intrinsical  amiableiiess  of 
the  divine  character,"  was  administered  with  surpris- 
ing efficacy.     To  this  ingenious  artist,  (aided  as  here- 
tofore observed,  by  his  friend  Bellamy,)  this  new  prin- 
ciple of  disinterested  love,  afforded  materials  for  the 
construction  of  the  mirrour,  "  Love  of  being  in  gen- 
eral,"  into  which  the  supposed  elected  few,   looking, 
discovered  therein    such  prodigies  of  distinguishing 


DISINTERESTED    BENEVOLENCE.  195 

love,  that  in  extacies,  they  would  rapturously  exclaim, 
why  me  ?    Why  me  ?    Why  me  ?  &c.  &x. 

And  thus,  confident  of  assured  salvation  to  them- 
selves, they  would  often  in  their  selfish  ravings,  fancy 
themselves  willing  to  be  damned  to  advance  the  di- 
vine glory.* 

As  for  the  non  elect,  they  also  were  served  with  due 
apportionments  of  the  mystic  love.  For  it  was  enjoin- 
ed upon  them  as  a  thing,  right,  and  reasonable,  fit, 
and  becoming,  to  love  that  being,  who  did  not  love 
them,  to  seek  his  glory,  who  was  utterly  regardless  of 
their  future  happiness,  to  honour  him,  who  had  crea- 
ted, and  still  upheld  their  being,  only  to  render  them, 
for  the  display  of  his  sovereignty,  vessels  of  wrath, 
and  of  eternal  dishonour.  With  these  and  such  like 
hardening,  blinding,  and  stupifying  potions,  the  repro- 

*  How  truly   surprising  is  it,  that  the  understanding  of  any 
man    should  thus  become  so  Winded,  as  ever  to  imagire,  that  a 
willingness  to  endure  the  punishment,  which  awaits  the  finally 
impenitent,  should   be  an  essential  pre-rtquisite  qualification, 
in  order  to  the  attainment  of  eternal  life.     For,  as  the  punish 
ment  of  the  future  state  of  retribution,  is  reserved  only  for  those 
who,  continuing  in  obstinate  rebellion  against  God,  wilfully    re- 
ject the  overtures  of  divine  mercy,  through  Christ  :  Therefore, 
a  willingness  to  undergo  that  punishment,   involves  also  a  wil- 
lingness to  be,  and  to  continue  to  be,  eternally  the  enemies  of 
God,  and  of  all  righteousness.    So  that  a  willingness  to  be  dam- 
ned is  so  far  from  constituting  a  meetness   for   Heaven,  that  it 
indicates  the  very  disposition  of  heart,  which  constitutes  a  meet- 
ness for  the  place  of  torments  :  And  the  more  willing  any  man 
is,  to  endure  this  wrath  to  come,  the  more  evidence  he  affords 
of  a  probable  future  attainment  of  this  object  of  his  wishes. 


196'     DISINTERESTED  BENEVOLENCE. 

bates  were  to  be  furnished,  to  render  them  furious  or 
quiescent,  as  the  several  doses  might  happen  to  ope- 
rate ;  for  the  manner  of  operation  was  a  thing  wholly 
indifferent,  because  however  it  might  be,  still  but  one 
end  could  result  therefrom,  viz.  the  eternal  perdition 
of  the  disbeloved  reprobate. 

Hopkins,  delighted  with  these  improvements,  on  the 
new  fangled  principle  of  the  Spanish  Priest  at  Rome, 
and  of  the  French  mystics ;  and  supposing  it  to  con- 
tain the  essence  of  all  moral  obligation,  and  all  excel- 
lency of  moral  character,  thence  devised  a  new  rule  of 
moral  direction,  as  comprehensive  of  every  duty. 
For  he  says,  "  Holiness,  in  the  scripture,  is  reduced  to 
M  the  one  simple  principle  love,  by  which  is  meant  dis- 
interested, good  will  to  being  in  general,  capable  of 
happiness."  "The  person  who  exercises  a  disin- 
"  terested  good  will  to  being  in  general,  must  have  a 
"  proper  and  proportionable  regard  to  himself,  as  he  is 
"  included  in  it  as  a  necessary  part  of  it.  And  the 
"more  he  has  of  a  disinterested,  universal  benevolence, 
"  the  more  fervently  will  he  desire  and  seek  his  own 
"  interest  and  happiness."     (Hopkins.) 

From  these  great  inconsistencies,  it  would  seem, 
that  some  parts  of  the  system  of  this  celebrated  inno- 
vator, were  the  production  of  faculties  far  advanced 
towards  the  imbecility  of  dotage ;  for  if  otherwise, 
wherefore  did  he  presume  to  consolidate  into  one,  what 
Christ  had  divinely  separated  into  two  ?  Christ  ex- 
pressly distinguished  betwixt  love  of  man  to  his  Crea- 
tor, and  love  of  man  to  his  fellow  creature.  "  Jesus 
"  said  unto  him.     Thou  shalt  love  the  Lord  thy  God 


DISINTERESTED  BENEVOLENCE.     197 

"  with  all  thy  heart,  and  with  all  thy  soul,  and  with 
"  all  thy  mind.  This  is  the  first  and  great  command- 
"  ment.  And  the  second  is  like  unto  it.  Thou  shalt 
"  love  thy  neighbour  as  thyself." 

But  Dr.  Hopkin's  divinity  says,  "  Thou  shalt  love 
being  in  general  with  disinterested  benevolence.'*'' 
What  has  benevolence  from  creatures  to  do  with  De- 
ity ?  "  Can  man  be  profitable  unto  God?"  Or  con- 
fer favours  upon  the  Almighty  ?  Benevolence  is  a 
communication  of  kindness  from  the  greater  to  the 
less.  From  God  it  descends  in  multiplied  forms  to 
his  dependent  creatures,  whose  returns  of  lows  to  him 
should  not  be  that  of  benevolence,  but  of  adoration, 
confidence  and  gratitude.  Human  benevolence  can 
extend  only  to  human  kind,  and  to  the  creatures  of 
inferiour  natures,  needing  our  compassion  or  our 
bounty  ;  but  benevolence  to  general  or  universal  be- 
ing, is  a  solecism  but  seldom  equalled  in  the  produc- 
tions of  the  beardless  stripling.  And  as  benevolence 
from  creature  to  Creator  involves  the  verv  essence  of 
absurdity  ;  so  the  terms  disinterested  benevolence,  you 
have,  sir,  in  your  Contrast,  proved  to  be  no  less  ridic- 
ulous ;  even  "  a  benevolence  in  which  the  soul  has 
no  emotion  of  interest."  And  consequently,  an  affec- 
tion cold  as  die  wintery  blasts  from  the  frigid  regions 
of  the  northern  pole.  The  Hopkinsian  rule  prescrib- 
ing a  proportionable  regard  to  a  man's  own  interest 
and  happiness,  as  an  included  part  of  universal  being, 
your  quotations  from  the  writings  of  the  Reverend 
Robert  Hall,  have  well  exposed  to  be  utterly  vague, 
and  wholly  impracticable ;  because  no  man  can  evev 


198         disinterested  benevolence. 

ascertain  what  weight  he  personally  bears  in  the  scale 
of  existencies,  capable  of  happiness  or  misery. 

But  there  remains  another  absurdity  in  this  doc- 
trine, which  neither  you,  nor  the  above  ingenious  wri- 
ter have  noticed ;  for  Dr.  Hopkins  asserts,  that  "  the 
more  a  nan  has  of  disinterested  universal  benevolence, 
the  more  fervently  he  will  desire  and  seek  his  own 
interest  and  happiness."  And  else  where  he  also  as- 
serts, that  "  love  actuated  the  Deity  in  all  his  decrees, 
"  and  he  will  save  as  many  as  he  possibly  can,  con- 
"  sistentiy  with  his  regard  to  the  publick  or  greatest 
"  good,"  which  requires  "  the  decree  of  reprobation, 
"  Consisting  in  God's  ordaining  a  definite  number  to 
i  "  the  possession  of  a  reprobate  character,  and  the  pun- 
"ishmeat  which  is  both  meet  for  them,  and  suitable 
"to  display  the  divine  justice."  This  subject  in 
whatsoever  manner  fairly  and  candidly  viewed,  will 
afford  r.o  other  result,  but  that  of  absurdity  and  con- 
tradiction. If  the  persons  professing  thus  to  exercise 
love  to  being  in  general,  are  the  elect,  their  love  is  not 
disinterested  love,  but  is  love  of  a  truly  selfish  nature  ; 
for  according  to  Hopkinsianism  they  belong  to  that 
favoured  portion  of  being  in  general,  which  exclusive- 
ly enjoys  the  whole  benefit  of  this  scheme  of  interest 
and  monopolized  felicity.  If,  on  the  other  hand,  the 
reprobate  portion  fall  in  with  this  scheme  of  discrimi- 
nation, and  prefering  the  felicity  of  others,  to  their  own 
happiness,  they  thereby  become  ardent  lovers  of  being 
in  general ;  then  here  follows  another  contradiction,  be- 
cause, according  to  Hopkinsianism,  their  reprobate 
character  becomes  changed,  as  none  but  the  elect  can 


DISINTERESTED      BENEVOLENCE.  199 

so  love  being  in  general.  And  consequently,  from 
the  whole  it  follows,  that  no  such  love  can  possibly 
exist  amongst  men,  unless  there  is  amongst  them  a- 
nother  description  of  persons,  besides  elect  and  repro- 
bates. But  as  Hopkinsianism  admits  of  no  such  de- 
scription, therefore  on  their  own  principles,  disinter- 
ested love  to  being  in  general  can  never  exist ;  because 
love  to  being  in  general,  from  the  only  benefited  and 
interested  part  of  this  being  in  general,  is  nothing  but 
mere  pretence  and  real  selfishness ;  and  because  all 
such  love  from  reprobates  is  wholly  impossible. 

But  we  will  pursue  this  subject  still  further.  Hop- 
kinsianism considers  the  reprobate  character,  viz.  ne- 
cessitated personal  sinfidness,  as  indispensably  essen- 
tial to  the  "  greatest,  or  publick  good."  But  under 
such  circumstances,  how  could  it  be  ever  either  just 
or  reasonable,  to  require  of  any  persons  to  love  that 
publick  or  general  good,  which  required  of  them  pri- 
vate and  personal  wickedness;  unless,  at  the  same 
time,  it  could  also  be  just  and  reasonable  to  delight 
in,  and  love  their  own  private  and  personal  wicked- 
ness ?  And  if  righteous  in  loving  private  and  person- 
al unrighteousness  in  themselves,  for  the  promotion  of 
the  publick  good ;  then  it  would  be  perfectly  unjust 
to  punish  them,  because  the  publick  righteousness  of 
their  disinterested  affection  and  conduct,  would  pro- 
duce, according  to  this  scheme,  a  far  greater  publick 
good  to  being  in  general,  than  their  private  unright- 
eousness would  a  private  and  partial  evil.  So  that  if 
at  all  rewarded  for  necessitated  private  sinfulness  and 
unrighteousness,  happiness  must  be  conferred  on  them. 


200  SOUL    OR    SPIRIt 

because  their  publick  goodness  and  virtuousness  of 
character  and  conduct,  must  preponderate  over  their 
private  demerit. 

Such,  sir,  are  the  results  from  this  "  love  of  being 
in  general."  But  as  it  is  designed  to  contest  these 
points  rather  with  the  living  than  with  the  dead,  we 
will,  for  the  present,  bid  adieu  to  the  well  meaning 
but  mistaken  men,  who  first  systemized  these  tenets  ; 
and  animadvert  on  them,  as  now  under  the  finishing 
hand  of  the  modern  apostle  of  the  Hopkinsian  sect. 

This  distinguished  leader  retains  indeed  the  gross 
absurdities  of  "  disinterested  benevolence,"  in  the  ab- 
stract sense  of  the  terms,  and  of  "  disinterested  love 
to  being  in  general ;"  but  endeavours  to  conceal  their 
glaring  inconsistencies,  by  artfully  representing  love  in 
all  other  forms,  as  being  but  mere  selfishness,  and  as 
constituting  the  very  essence  of  total  depravity.  His 
fallacies  upon  this  point  I  shall,  however,  reserve  for 
the  next  letter,  and  conclude  this  by  remarking  on 
others  of  a  different  description. 

Two  leading  and  favourite  points  with  the  doctor 
are,  inertness  of  mind,  and  a  universal  and  total  moral 
inability  in  every  man  by  nature.  Opposed  to  the 
latter  of  these  tenets,  stands  every  argument  that  can- 
arise  in  vindication  of  natural  religion,  as  distinguisha- 
ble from  revealed  religion.  And  opposed  to  both  the 
former  and  the  latter  tenet,  are  the  sentiments  of  such 
writers  as  assert  a  moral  sense  or  taste  to  be  discover- 
able in  human  nature.  A  moral  taste,  or  relish ,  in 
the  human  soul,  as  well  as  a  perception  of  the  nature 
of  justice,  truth,  sincerity  and  veneration  for  the  Di 


THE    PRINCIPLE    OF    ACTION.  26l 

Vine  character  and  attributes,  is  by  such  writers  con- 
sidered as  self  evident.* 

In  defence  of  the  forementioned  favourite  points> 
and  in  opposition  to  arguments  and  principles  hostile 
thereunto,   he  thus  remarks,  viz.   "  If  we  turn  our  at- 
"  tention  inwardly,  and  examine  the  operations  of  our 
"  own  minds,  we  shall  be  convinced  tliat  love  is  some- 
"  thing  very  different  from  either  perception,  reason  or 
"  conscience.     These  are  natural  faculties,   which  do 
"their  office  independently  of  the  will."§     The  doc- 
tor here  prefers  an  appeal  to  the  operations  of  the  mind, 
rather  than  to  those  of  the  sold.     And  the  reason  is 
obvious,   viz.   because  the  former  is  much  more  fa- 
vourable to  his  notions  of  inertness,  than  the  latter  ; 
for  though  he  might  be  able  to  persuade  some  read- 
ers, that  mind  is  as  incapable  of  self  action,  as  matter 
is  of  self  motion,  yet,  it  might  be  much  more  difficult 
to  persuade  them,  that  souls  are  in  like  manner,  equal- 
ly as  incapable  of  self  action.     Mind  and  soul,  how- 
ever allied,  yet,  do  not  imply  an  identity.     Soul  and 
spirit  are  properly  synonymous,   being  identically  the 
same  in  respect  to  essence  ;  but  mind,  although  a  fac- 
ulty of  this  essence,  and  dependent  thereon  ;  yet,  this 
spiritual  essence  or  soul,  is  not  in  like  manner  depen- 
dent upon  mind.     If  therefore,  we  will  but  duly  look 
inwardly,    and  discriminate   betwixt  mind  and  soul, 
and  their  operations*  we  shall  become  able  to  discov- 

*  See  more  on  this  subject  in  note  first,  at  the  end  of  the 
letters. 

$  Sermon  ni.  volume  first,  pnc^e  2/50 

Bb 


202  SOUL   OR    SPIRIT, 

er  much  more,  than  the  doctor  is  willing  we  should 
perceive.  For  we  shall  thereby  discover  the  soul,  to 
be  endued  with  other  faculties,  besides  those  of  the 
mind.  We  shall  perceive  therein  the  distinct  faculties 
of  will,  affections,  and  conscience  ;  which  latter  facul- 
ty, St.  Paul  denominates  "  The  work  of  the  law  writ- 
ten in  the  heart"     (Romans  n,  15.) 

The  doctor,  in  the  last  cited   quotation  from  his 
works,  denominates  conscience  a  natural  faculty  ;   and 
this  he  did,  probably,  in  opposition  to  what  some  call 
the  "  taste  scheme,"  because  any  approbation  of  moral 
good,  or  disapprobation  of  moral  evil,  discovered  to  be 
innately  inherent  in  the  human  heart,  would  amount  to 
a  moral  taste,  and  consequently  be  greatly  inimical  to 
his  scheme  of  a  total  moral  depravity,  innately  inherent 
in  all  mankind.     And   therefore,   although  his  system 
admits  conscience  to  be  endued  with  a  perception  and 
feeling  of  moral  objects,  yet,  it  necessarily  excludes 
therefrom,  all  delight  in  moral  goodness^  and  all  dis- 
gust at  evil  of  a  moral  nature.     And  hence,  he  is  com. 
pelled  to  consider  conscience  not  as  a  moral  faculty, 
although  essential  to  moral  agency  ;  and  to  view  it  on- 
ly as  on  a  par  with  the  natural  faculties  of  perception 
and  reason.    But  can  that  faculty  be  only  natural,  and 
not  moral,  which  the  scriptures  denominate  "a  pure 
conscience,"   a   "defiled  conscience,"   "  an  evil  con- 
science,"   and  "a  conscience  seared,  as  with  an  hot 
iron?" 

And  what  the  scripture  thus  so  plainly  teaches,  ex- 
perience amply  corroborates.  For  how  common  is  it 
to  discover  amongst  mankind,  persons  who  appear  ut- 


THE    PRINCIPLE    OF    ACTION.  208 

terly  lost  to  every  feeling  of  conscience,  and  yet  they 
retain  wholly  unimpaired,  the  really  natural  faculties, 
of  perception,  reabon,  memory  and  imagination. 

But  to  proceed,  as  the  doctor  thus  endeavours  to  di- 
vest conscience  of  its  moral  essence,  and  to  constitute 
it,  a  mere  natural  faculty  of  the  mind,  so,  he  likewise 
attempts  to  connect  moral  action,  with  every  exercise 
of  natural  affection,  because  such  exercise  is  in  co-op- 
eration with  the  will,  or  as  he  elsewhere  expresses  it, 
is  an  act  of  the  heart.  "  I  appeal  (he  says,)  to  every 
"  person,  whether  he  is  conscious  of  ever  acting,  from 
'  "  mere  natural  affections  without  the  heart."  "  I  ap- 
"  peal  to  every  person  once  more,  whether  he  is  not 
"  conscious  of  often  acting  contrary  to  natural  affec- 
"tions?"  "  If  natural  affection  dictate  to  a  man  to 
"  give  a  beloved  child  the  largest  portion  of  his  in- 
"  heritance  ;  his  natural  affection  is  not  the  principle 
"  of  action,  but  his  heart,  which  acts  agreeably  to  his 
"  natural  affection."  "  And  if  all  actions  flow  from 
"  the  heart,  then  either  all  the  actions  of  sinners  are 
"  totally  corrupt,  or  none  of  them."  The  tendency 
of  this  method  of  reasoning  and  inference,  is,  to  im- 
pose an  absurdity  on  the  mind  of  the  reader,  by  insin- 
uating that  though  natural  affection  is  not  moral  affec- 
tion, yet,  that  all  actions  dictated  by  natural  affections 
are  moral  actions,  because  the  heart  is  concerned  in  all 
such  actions.  To  detect  this  imposing  fallacy,  needs 
only  this  reply,  viz.  As  the  heart  is  the  seat  of  nat- 
ural affection  ;  even  as  the  drain  is  the  seat  of  reason  ; 
so  it  is  as  unphilosophical  to  talk  of  natural  affection, 
acting  separately  from  the  heart,  as  it  would  be  of  rea- 


204  SOUL    OR    SPIRIT, 

son,  acting  separately  from  the  brain  :  And  therefore, 
we  may,  with  equal  consistency,  maintain  that  reason 
is  not  the  principle  which  compares  or  infers,  hut  the 
brain,  as  that  natural  affection  is  not  the  principle  of 
action,  but  the  heart.  Because  the  truth  in  both  cases 
is,  that  the  real  principle  of  action,  is  neither  the  brain, 
nor  the  heart ;  but  the  soul  or  living  spirit,  constitu- 
ting the  man. 

The  doctor  still  contending  against  the  taste  scheme, 
and  endeavouring  to  invalidate  all  ideas  of  a  moral  taste 
in  man,  proceeds.  "  It  depends  upon  our  perception, 
"  not  upon  our  will,  whether  an  object  shall  appear 
"  either  black  or  white.  It  depends  upon  our  reason, 
"  not  upon  our  will,  whether  a  proposition  shall  ap- 
"  pear  either  true  or  false.  It  depends  upon  our  con- 
"  science,  not  upon  our  will,  whether  an  action  shall 
"  appear  good  or  evil.  But  it  depends  entirely  upon 
"  our  choice,  whether  we  shall  love  either  a  white  or  a 
"  black  object,  either  a  true  or  a  false  proposition,  ei- 
"  ther  a  good  or  an  evil  action.  Hence,  we  intuitively 
"  know,  that  love  is  a  free  voluntary  affection,  which 
"  is  entirely  distinct  from  every  natural  faculty  of  the 
"  tnind.11  We  have  here  a  strange  compound  of  truth 
and  errour,  of  plausibility  and  of  manifest  inconsisten- 
cy. The  appearance  of  black  or  white,  in  an  object, 
depends  indeed  altogether  on  visual  perception ;  but 
liking  or  disliking  either  colour,  does  not  depend  whol- 
ly upon  choice ;  for  such  choice  would  be,  by  an  arbi- 
trary act  of  will,  wholly  independent  of  all  previous 
agreeableness,  or  disagreeablencss,  in  the  colour  itself, 
as  impressing  our  souls.     All  which  idea  of  love,  and 


THE     PRINCIPLE   OF    ACTION.  i05 

choice,  is  but  an  absurdity  ;  for  no  man  can  possibly 
love  an  object  which  has  no  appearance  of  agreeable- 
ness  therein  ;  nor  hate  any,  that  has  no  appearance  oi 
hatefulness,  connected  therewith.     Consequently,  there 
is  in  the  soul,  an  innate  aversion  or  propension  to  ob- 
jects, previously  to  volition.     But  he  further  teaches, 
that,   "  The  appearance  of  the  truth,  or  falsehood  of  a 
"  proposition,   depends  wholly  upon  our  reason,  and 
"  the  appearance  of  the  good,   or  evil  of  an  action, 
"  wholly    upon    our  conscience."     These  assertions 
would  be  correct,  if  our  hearts  and  minds  were  invari- 
ably candid,  pure,  and  unprejudiced.      But  wicked 
men  are  ever  unreasonable,  and  even  good  men  are 
but  too  often   weak,  wilful  and  prejudiced  ;  and  such 
is  the  connection  betwixt  head  and  heart,  that  the  dis- 
orders of  the  latter,  will  but  too  often,  derange  the  op- 
erations of  the  former. 

His  ideas  of  the  essence  of  love  he  thus  explains. 
"  All  voluntary  exercises  belong  to  the  heart ;  and 
"  therefore,  loving  and  hating  is  as  really  acting,  as 
"  choosing  and  refusing.  It  is  true  we  sometimes 
"  make  a  distinction  among  the  exercises  of  the  heart, 
"  calling  some  affections,  and  others  volitions.  But 
"  the  only  ground  of  this  distinction  is,  that  affections 
"  are  immanent  exercises,  which  produce  no  external 
u  effects  ;  but  volitions  are  imperative  acts  productive 
"  of  external  effects."  To  avoid  being  seduced  into 
errour  by  this  quotation,  we  should  bear  in  mind  that 
neither  affection,  in  the  form  of  loving  or  hating,  nor 
will  in  the  exercise  of  volition,  are  real  agents  or  effi- 
cients ;  but  that  the  true  agent,  or  real  efficient,  is  thr 


206  SOUL    OR    SPIRIT, 

soul  itself,  which,  by  means  of  these  faculties  of  affec- 
tions and  will,  produces  such  exercises  and  acts,  as  it 
by  them  respectively,  is  capable  of  producing.  And  in 
this  view  of  the  subject,  we  can  discriminate  betwixt 
the  faculty,  and  the  exercise  of  the  faculty.  For  as  the 
eye  is  distinct  from  the  act  of  seeing,  the  ear  from  the 
act  of  hearing,  and  the  hand  from  the  act  of  handling — 
so  the  heart  is  distinct  from  its  exercises.  In  each  of 
these  instances  God  confers  the  former,  but  man  per- 
forms the  latter.  God  bestows  eyes  to  see,  and  we 
use  or  abuse  the  m ;  and  ears  to  hear,  and  we  pervert, 
or  use  them  with  discretion.  He  creates  our  hands, 
and  we  apply  them  to  proper  or  improper  uses.  And 
in  like  manner,  he  confers  on  us  hearts,  and  we  exer- 
cise them  to  his  glory,  or  corrupt  them  to  his  dishon- 
our, and  to  our  own  ruin. 

But  he  proceeds  :  "  Perception,  reason  and  con- 
science, are  all  the  natural  faculties  necessary  to  con- 
stitute a  moral  agent.  These  form  a  capacity  for  lov- 
ing and  hating,  choosing  and  refusing,  acting  and  for- 
bearing to  act."  When  Jigs  shall  grow  on  thistles, 
and  grapes  upon  thorns,  then,  and  not  until  then,  we 
may  expect  to  find  natural  faculties  constitute  moral \ 
capacity.  And  when  men  shall  become  able  to  obey 
that  Egyptian  tyranny,  which  would  exact  of  them 
the  making  of  bricks  without  means  or  materials,  then 
we  may  apprehend  that  such  a  change  is  approaching, 
both  in  nature  and  morals;  as,  that  perception,  reason 
and  conscience,  may  peradventure  become  capable  of 
creatine:  in  half  formed  human  souls,  the  still  further 
faculties,  essential  to  moral  agents  viz.    The  distinct, 


THE   PRINCIPLE    OF    ACTION.  2^7 

and  separate  faculties,  of  will  and  affections,  together 
with  power  over  each. 

But  he   still  further  proceeds,    "  It  is   God  who 
"  worketh  in  men  both  to  will  and  to  do."    (He  should 
have  added,  of  his  good  pleasure.)     "  Moral  exercises 
"  flow  from  a  divine   operation  upon  the   mind  of  a 
"  moral  agent,  and  not  from  any  natural  faculty,  prin- 
"  ciple  or  taste,  enabling  him  to  originate  his  own  in- 
"  ternal  exercises,   or  external   actions."     That  God 
operates  both  by  his  word  and  spirit,  on  human  hearts 
and  minds,  in   order  to  induce  men  to  yield  due  obe- 
dience to  his  laws  and  gospel,  is  a  doctrine,  neither 
needing  proof,  nor  admitting  of  denial.     And  that  men 
but  too  commonly,  both  resist  and  frustrate  this  di- 
vine operation,   is  also  a  truth,  as  clearly  and  as  indu- 
bitably established,  both  by   scripture  and  experience, 
as  the  forementioned  doctrine   is,  by  all  its   weight  of 
evidence.     Had  the  doctor  then,  but  attended  duly  to 
this  latter  fact,  of  resistence  to  divine  operation,  he 
would  most  clearly  have  discovered,  not  only  that  men 
can,  but  also,  that  in  this  case,  they  most  assuredly  do 
originate  their  own  internal  exercises,   and  external 
actions.     And  what  he  would  thus  have  discovered 
actually  to  exist  in  this  case,  he  would  have  perceived 
to  be  no  less  possible  in  innumerable  other  cases. 

So,  that  from  the  whole  view  of  this  deeply 
interesting  subject,  we  behold  mankind,  as  moral 
agents,  endowed  with  powers  and  faculties,  rendering 
them  awfully  responsible,  Possessed  of  the  intellect- 
ual faculties  of  perception,  reason,  memory,  and  im- 
agination, they  are  capable  of  scrutinizing  things  pres- 


20$  SOUL    OR    SPIRIT, 

ent,  of  recollecting  events  past,  and  of  anticipating  otii 
ers  yet  future.  But  whilst  the  head  is  thus  furnished 
with  indispensable  pre-requisites,  the  heart  in  man  is 
endowed  also  with  its  portion  of  moral  powers,  and 
principles  of  activity.  For  therein  reside  conscience, 
will,  and  the  affections.  Conscience,  although  there 
enthroned  as  Judge,  is  still  but  a  faculty.  The  will, 
though  active  and  powerfully  vigorous,  is  but  a  facul- 
ty. And  the  affections  and  passions,  although  active, 
greatly  influential,  and  often  clamorous  and  domi- 
neering, are  still  but  faculties.  The  soul  or  spirit,  by 
reason  of  these,  is  capable  of  loving  or  hating,  of  hop- 
ing or  fearing,  and  of  desire  and  aversion.  These  en- 
ergies of  the  heart,  although  branching  out  into  mani- 
fold affections,  yet  may  consistently  be  reduced  into 
propension,  passion  and  habit.  Propension,  duly  un- 
derstood, is  affection  reposing.  Passion  is  affection 
roused  and  inflamed.  And  habit  is  but  propension 
overgrown,  through  oft  repeated  indulgence  of  what- 
ever passion.  Had  the  doctor  but  duly  contemplated 
these  various  and  active  powers  of  the  human  soul  or 
spirit,  which  occupies  both  head  and  heart,  and  which 
pervading  the  whole  body,  properly  constitutes  the 
man ;  he  would  not,  in  seeking  a  principle  of  activity 
whereby  to  account  for  human  affections  and  volitions, 
have  been  constrained  to  have  had  recourse  in  all  ca- 
ses, to  an  immediate,  divine,  positive,  and  exciting 
agency.  For  although  he  might  not  have  been  able 
to  have  discerned  such  ability  for  action,  in  any  u  dor- 
mant  faculty,  taste,  ox  inactive  principle-"  yet  most 
clearly  he  might  have  discovered  it.  in  some  one,  or 


THE    PRINCIPLE   OF   ACTION.  209 

more,  of  the  several  affections,  and  in  one  or  other  of 
their  different  states  of  propension,  passion  or  habit. 

And  in  this  manifestly  correct  view  of  this  impor- 
tant subject,  we  have  without  other  proof,  sufficient 
evidence  in  the  effects  of  habit  upon  mankind,  that  the 
affections  and  passions,  are  essentially  inherent  in  the 
soul  itself ;  and  consequently,  that  they  are  not  ad- 
ventitious things  occasionally  supplied  by  another  be- 
ing, wholly  distinct  from  the  man  himself.  For  if  a 
man  were  so  governed  by  any  other  being,  and  if  a 
repetition  of  acts  were  to  form  a  habitt  it  could  not  be 
in  the  man,  but  in  the  being,  so  governing.  In  this 
case,  impulse  alone,  and  not  habit  would  rule  the  man  ; 
whilst  habit  of  so  exciting,  at  length,  would  necessitate 
the  ruling  agent,  to  exert  an  unremitting  impulse  of 
excitement  on  the  passive  machine.  Selfishness  will 
be  considered  in  my  next. 


LETTER  XV. 

SELFISHNESS,  or  such  a  regard  to  one's 
®wn  interest,  as  excludes  all  regard,  for  the  interests  of 
all  other  beings,  is  such  a  degree  of  depravity  or  self 
corruption,  as  is  perhaps  but  rarely  to  be  found 
amongst  the  descendants  of  Adam.  A  character  per- 
fectly the  reverse  of  this,  would  imply  therein  such  an 
attachment  to  the  interests  of  others,  as  would  utterly 
c  c 


210  SELFISHNESS. 

preclude  all  regard  whatsoever  to  the  person's  own 
welfare.  But  is  a  being  of  this  description  to  be  any- 
where found?  God  is  not  such  a  being,  for  he  "  will 
not  give  his  glory  unto  another."  Isaiah  xlii,  8. 
And  yet  "  he  is  good  unto  all,  and  his  tender  mercies 
are  over  all  his  works."  Christ  is  not  such  a  being, 
for  though  he  gave  his  life  a  ransom  for  his  enemies, 
yet  it  was  "  for  the  joy  that  was  set  before  him  (that 
he)  endured  the  cross,  despising  the  shame,  and  is  set 
down  at  the  right  hand  of  the  throne  of  God."  He- 
brews xn,  2.  Noah,  that  perfect  man,  "  moved  with 
Jear,  prepared  an  ark  to  the  saving  of  his  house." 
Hebrews  xi,  7.  Abraham,  Isaac  and  Jacob,  though 
sojourners,  dwelling  in  tents,  yet  "  sought  a  city, 
whose  builder  and  maker  is  God."  (xi,  10-— 16.) 
And  Moses,  though  prefering  the  reproach  of  Christ 
to  the  treasures  of  Egypt,  yet  "  had  respect  10  the 
recompense  of  the  reward."  (Verse  26.)  And  in  like 
manner  St.  Paul,  and  the  New-Testament  saints, 
"  pressed  toward  the  mark  for  the  prize  of  their  high 
calling  of  God  in  Christ  Jesus.  Phillippians  in,  14, 
15.     1  Corinthians,  ix,  25,  26,  27. 

Such  disinterestedness  then,  as  involves  a  total  aban- 
donment of  all  regard  whatsoever  to  personal  welfare, 
in  view  of  the  -advancement  of  the  exclusive  interests 
of  others,  is  a  species  of  disinterestedness  not  to  be 
found  either  in  the  Heavens  above,  or  in  the  Earth  be- 
neath. And  yet  it  is  precisely  this  very  disinterested- 
ness of  affection,  that  Hopkinsianism  declares  to  be 
the  law,  immutably  and  eternally  obligatory  upon 
one  portion  of  "  being  in  general ;"  which,  for  the 


SELFISHNESS.  211 

sake  of  the  exclusive  advancement  of  the  eternal  glory 
and  felicity  of  the  other  part  of  "  being  in  general,"  is 
unconditionally  and  irrevocably,  foredoomed  to  unend- 
ing sinfulness  and  torments. 

Should  the  glaring  absurdity  of  such  enjoined   dis- 
regard  to  self  felicity  and  interest,  be  considered  as  re- 
quiring a  veil  to  cover  its  deformity,   it  will,   perhaps, 
be   replied,   that    "  If  God   meant  to   display   all  his> 
"  goodness   in   creation,   he  was  obliged  to  bring  ob- 
"  jects  into  being,   upon  whom  he  might  display  both 
"  his  justice  and  mercy."     4i  The  glory  of  God  there - 
"  fore  required,  that  just  such  sinful  creatures  as  man- 
"  kind  are  should  exist,  that  Uiey  might  be  both  the 
"  monuments  of  divine  justice,    and  of  divine  grace." 
"  It  is  for  want  of  seeing  this  connection  that  so  many 
"  object.     They  imagine  it  derogatory  to  God  to  say, 
"  that    he    makes  his  own   glory    his   ultimate   end. 
"  They  attach  the  idea  of  selfishness  to  this  motive  of 
"  action.     But  if  God  cannot  seek  his  own   glory  in 
"  any  other  way  than  in  displaying  his  goodness  ;  then 
"  to   seek   his  own  glory  to  the  highest  degree,  is  the 
"  same  thing  as  to  give  the  highest  expression  of  uni- 
"  versal  and  disinterested  benevolence."     (Emmons.) 
That  God  makes  the  greatest  display   of  his  glory  the 
ultimate   end  of  his  actions.     That  in  so   doing  he 
gives  the  highest  expression  of  iniiversal,  purest  be- 
nevolence.    That  just  such  sinful  creatures  as  man- 
kind are,  afford  an  opportunity  for  "  more  of  the  heart 
of  God  to  be  seen  in  the  work  of  redemption,   than  in 
all  his   other  works  ;"  and  that  in  punishing  the  im- 
penitent,  and   in  pardoning  the   humbled   sinner,   his 


212  SELFISHNESS. 

justice  and   mercy  are  most   signally  displayed,  are 
truths  admitting  of  no  dispute,  if  but  duly  considered, 
and  correctly   understood.     But  when  so  considered 
and  so  understood,  such  view  of  the  subject  will  sub- 
vert the  Hopkinsian  creed.     For  it  will  exclude  all 
ideas  of  God's  vitiating  and  corrupting  the  hearts  of 
his  creatures.     It  will  admit  mankind  to  be  what  they 
truly  are,   viz.     The  real  efficients  of  their  own  voli- 
tions and  actions.     It  will  extend  an  actual  possibility 
of  salvation  unto  every  man,  through  the  mediation  of 
the  Saviour,   and  the  operation  of  the  divine  spirit ; 
and  leaving  all  men  unfettered  by  predestinating  de- 
crees, incompatible  with  that  essential  pre-requisite  of 
accountabilit)r,   viz.   moral  ability  to  perform  moral 
requisition  ;  it  thereby  will  "  give  the  highest  expres- 
sion of  universal  benevolence,"  by  affording  to  both 
parts  of  "  being  in  general,"  a  conditional  and  real, 
though   not    equal  opportunity   of  obtaining  felicity. 
Such  a  view  of  this  important  subject,   will  illustrate 
the  divine  character,   display  the  divine  glory,  exhibit 
the  impenitent,   self  hardened  sinner,   as  justly  perish- 
ing through  his  own  obstinate  rejection  of  salvation  by 
grace  ;  and  will  exalt  the  compassion  of  the  Saviour, 
into  purest  and  universal  benevolence.     But  the  Hop- 
kinsian creed  impeaches  the  divine  character,  derogates 
from    the  philanthropy  of  the  Saviour,  consigns  the 
automaton  reprobate  to  undeserved  misery,  and  devot- 
ing unconditionally  to  inevitable  and  eternal  tortures, 
one  part  of  "  being  in  general,"   in  order  to  enhance 
the  eternal  glory  and  felicity  of  the  other  part  of  "be- 
ing in  general ;"  it  thereby  affords  ample  demonstra 


SELPISHNESS.  215 

tion  of  a  scheme  of  benevolence  founded  only  in  de- 
eeption,  and  altogether  fraught  with  real  selfishness. 

As  such  benevolence  as  that,  which  excludes  all 
regard  for  self  welfare,  exists  only  in  the  legends  of* 
mysticism ;  so  wvre  it  possible  really  to  exist,  it 
would  be  no  real  virtue,  but  an  actual  vice,  mutilat- 
ing and  destroying  moral  agency.  For  by  extermina- 
ting hope  and  fear,  desire  and  aversion,  and  such  like 
passions,  so  far  as  they  operate  on  a  sensibility  of  per- 
sonal welfare,  it  thereby  would  wholly  frustrate  the 
true  design  of  the  great  sanctions  of  the  law  and  the 
gospel. 

To  a  man  wholly   insensible  to  personal  suffering 
or  enjoyment,    threatenings  will  not  prove  alarming, 
nor  promises  inviting.      Denounce   the   penalties  of 
law,  he  fears  not ;  proclaim  the  promises  of  the  gospel, 
he  neither  desires  nor  hopes.     Able  to  withstand  "  de- 
vouring fire,"    and  to   "  dwell  with  everlasting  burn- 
ings,"  he  stands  undismayed  before  that  Being  who 
can  destroy  both  body  and  soul  in  hell.      Purified 
from  the  tin   and  dross  of  regard  to  personal   felicity ; 
the  splendour  of  the  New-Jerusalem,  the  white  robes 
of  the  conquerors,  the  resurrection  of  the  bodies  of  the 
just,  the  fellowship  of  saints,  the  society  of  angels,  the 
marriage  supper  of  the  Lamb,  and  the  unveiled  glories 
of  Jehovah,  are  all  unable  to  influence  his  "  disinter- 
ested "   heart,   to  exert  a  single  volition,  in  choosing 
that  good  portion  for  himself;  but  with  a  disinterest- 
edness cold  as  the  marble  statue,  is  ready  to  descend 
eternally  into  the  lake  burning  with  fire  and  brimstone, 
that  another  part  of  "  being  in  general,"  more  selfish 


214  SELFISHNESS. 

than  himself,  may  escape  these  torments ;  and  thai:, 
laying  hold  upon  eternal  life,  this  selfish  part  may  reap 
the  rich  harvest  of  heavenly  and  eternal  joys. 

In  respect  to  the  egregious  enormity  of  a  discrimi- 
nating regard  to  self  ox  personal  welfare,  we  are  thus 
further  informed.  "  Selfishness  is  all  the  evil  heart, 
"  that  we  ever  find  described  in  scripture,  that  we  ev- 
"  er  see  acted  out,  or  that  we  ever  feel  in  our  own 
"breasts."  "Selfishness  is  the  essence  of  total  de- 
M  pravity,  and  constitutes  the  carnal  mind,  which  is 
"  enmity  to  God,  to  Christ,  to  his  friends,  and  to  all 
"  true  holiness."  "  Sinners  love  themselves,  not  be- 
"  cause  they  are  a  part  of  the  intellectual  system,  nor 
a  because  the  general  good  requires  them  to  regard 
"  their  personal  happiness,  but  because  they  are  them- 
"  selves.  They  love  their  own  interest,  because  it  is 
"  their  own,  in  distinction  from  the  interest  of  all  other 
"  created,  or  uncreated  beings.  Their  interest  is  real- 
"  ly  no  more  valuable  for  being  theirs,  than  if  it  be- 
"  longed  to  others  ;  and  they  themselves  are  no  more 
"  valuable,  than  other  creatures  of  the  same  character 
"  and  capacity.  To  love  themselves  therefore  because 
"  they  are  themselves,  is  to  love  themselves,  from  a 
"  motive  peculiar  to  selfish  creatures."    (Emmons.) 

Truly  deceptive  and  fallacious  sir,  is  this  assertion 
that  for  beings,  "  To  love  themselves,  because  they 
"  are  themselves,  is  to  love  themselves  from  a  motive 
"peculiar  to  selfish  creatures."  Aware  of  difficulty 
here,  the  doctor  endeavoured  to  obviate  it,  by  previ- 
ously remarking,  "  Sinners  love  themselves.  But 
•'  whv 9     Not   for   the    same  reason  that  saints  love 


SELFISHNESS.  215 

'  themselves  ;  if  they  did,  they  would  be  saints.  Nor 
"  do  they  love  themselves  from  mere  instinct,  as  the 
"  lower  species  of  animals  do.  But  they  love  them- 
"  selves,  because  they  are  themselves,  which  is  neither 
"  true  love,  nor  a  mere  animal  affection,  but  proper 
"selfishness."  Whenever  any  man  departs  so  far 
from  the  plain  and  sober  dictates  of  nature,  experi- 
ence, and  common  sense,  as  that,  in  opposition  to  them 
all,  he  is  necessitated  to  attempt  to  make  absurdity 
consistency ;  he  will  discover  finally,  that  he  has  un- 
dertaken as  real  an  impossibility,  as  the  man  who 
should  attempt  to  perform  moral  actions,  when  endued 
with  only  natural  ability  of  action  ;  or  to  perform  nat- 
ural actions,  when  only  endued  with  moral  ability  of 
action.  And  such  truly  is  the  case  of  the  doctor,  in 
this  labyrinth  of  inconsistency  before  us,  in  which  he 
has  so  very  unhappily  involved  himself.  A  man  in 
"  Loving  himself,  because  he  is  himself,  does  not  love 
himself,  from  mere  instinct,  as  the  lower  species  of  an- 
imals do."  A  man,  although  of  an  higher  species  of 
animals,  is  nevertheless  a  real  animal,  and  although  en- 
dued with  higher  powers  and  affections,  than  the  low- 
er species  of  animals,  yet,  he  possesses  as  really  as 
they  do,  instinctive  propensions,  and  natural  affections. 
"  For  no  man  ever  yet  hated  his  own  flesh  ;  but  nour- 
isheth,  and  cherisheth  it."  Ephesians  v,  29.  This 
every  man  instinctively  doth,  as  really  as  the  inferiour 
animals  do.  And  men  being  naturally  endued  with 
faculties,  which  admit  of  higher  improvement,  in  in- 
genious contrivances,  to  promote  personal  welfare;  so 
it  is  no  more  criminal  in  them  to  improve,  and  exert. 


216  SELFISHNESS. 

these  higher  faculties,  thus  productive  of  personal  WeH 
being,  than  it  is  to  yield  to  the  natural  cravings  of  hun- 
ger and  thirst,  requiring  nourishment  for  the  flesh ; 
and  is  equally  as  befitting,  as  to  yield  to  the  instinct- 
ive impulse,  which  hurries  us  to  seek  a  shelter  from 
the  driving  storm.  Nor  is  a  man  when  regenerated, 
divested  of  instinctive  influence,  of  the  cravings  of  an- 
imal appetites,  or  of  propension  through  excitement 
from  natural  affections.  It  is  still  his  duty  to  nourish 
and  cherish  his  own  flesh,  because  it  is  his  own  flesh; 
to  love  himself,  because  he  is  himself.  And  as  chris- 
tian men  ought  to  love  their  own  bodies,  because  they 
are  their  own  bodies.  "  So  ought  (these)  men  to  love 
"  their  wives,  as  their  own  bodies ;  he  that  loveth  his 
"  wife,  loveth  himself."  The  christian  if  married, 
"  shall  leave  his  father  and  mother,  and  shall  be  joined 
"  unto  his  wife,  and  they  two  shall  be  one  flesh." 
And  therefore,  saith  St.  Paul,  unto  all  such,  "  Let 
"  every  one  of  you  in  particular,  so  love  his  wife, 
"even  as  himself."  Ephesians  v,  28,  30,  33.  Had 
St.  Paul  not  received  the  doctrines  which  he  taught, 
by  a  revelation  from  Christ,  but  learned  them  from  the 
distinguished  doctors,  of  the  new  divinity  school,  he 
very  probably  would  have  addressed  the  Ephesian  be> 
lievers,  after  this  manner.  "  As  selfishness  is  the  es- 
"  sence  of  total  depravity,  and  constitutes  the  carnal 
"  mind,  which  is  enmity  to  God,  to  Christ,  to  his 
"  friends,  and  to  all  true  holiness ;  and  as  this  evil 
"  heart  of  selfishness  consists  in  a  man's  loving  him- 
"  self,  because  he  is  himself;  therefore,  you  must  ev- 
"  cry  one  of  you,   wholly  divest  himself  of  all  such 


SELFISHNESS.  £l7 

{;  carnality.     You  must  not  nourish,  nor  cherish  your 
<l  own  flesh,  more  than  vou  nourish  and  cherish  another 

7  J 

"  man's  flesh  ;  for  your  body  is  really  no  more  valuable 
"  for  being  yours,  than  if  it  belonged  to  another  per- 
"  son,  and  that  person's  body  is  no  more  valuable,  than 
f*  another's  body,  of  the  same  character  and  capacity. 
1 '  If  therefore,   you   would  be  a  saint,   you  must  love 
"  yourself  and  every    thing  belonging  Vj,  yourself,  as 
"  saints  do.     That  is  you  must  love  yourself,  and  ev- 
"ery  person  belonging  to  yourself,  only  because  you 
"  and  they,  are  parts  of  the  intellectual  system ;  and 
"  because  the  general  good  requires  no  discrimination 
"  of  selfish  attachments.  Therefore,  you  are  not  to  love 
"  your  own  wife  in  particular,  because  she  is  your 
"  wife,  for  that  would  be  from  a  motive  peculiar  to 
"  selfish  creatures.     Neither  are  you  to  love  your  own 
"  children,  because  they  are  your  own  ;  for  they  are 
"  no  more  valuable   because  they  are  yours,  than  if 
"  they  were  another's ;  you  are  indeed  to  love  your 
"  wives  and  children,  as   parts  of  intellectual  being ; 
"  but  as  other  men's  wives  and  children,  are  equally 
"  parts  of  intellectual  being,  you  must  utterly  renounce 
"  all  discriminating  partialities,  which  are  but  mere  sel- 
"  fishness ;  and  love  all  zvives,  and  all  children,  with 
"  a  universal  love  of  disinterested  benevolence." 

Had  such  sublime  and  yet  accommodating  doc- 
trines as  these,  appeared  in  the  early  ages  of  Christiani- 
ty, and  appeared,  as  sanctioned  by  the  signature  of  a 
Paul,  the  Nicolaitanes  undoubtedly  would  have  profit- 
<!d  thereby,  in  their  proposed  establishment  of  a  com- 


218  SELFISHNESS. 

munity  of  wives :  even  as  the  modern  infidels  have 
done,  by  the  reveries  of  Molinos,  and  of  his  visionary 
followers  on  both  sides  of  the  Atlantick. 

For  beings  to  love  themselves,  because  they  are 
themselves,  is  to  love  with  an  affection,  which  is  in- 
separable from  individual  existence  of  every  species, 
possessed  of  conscious  being.  This  love  as  primarily- 
inherent,  is  a  natural,  and  not  a  moral  affection.  Any- 
being  destitute  of  it  would  be  imperfect  in  respect  of 
essential  natural  endowments.  It  is  upon  this  self 
evident  truth,  that  the  well  known  maxim  applying 
equally  to  individuals  and  to  nations,  is  securely 
founded,  viz.  "That  self  preservation  is  the  Jirst  law 
of  nature."  It  will  avail  nothing  to  object  that  even 
the  lower  animals  as  well  as  mankind,  often  rise  supe- 
riour  to  this  selfish  maxim,  as  exemplified  in  the  male 
hazarding  his  life  in  defence  of  the  female,  and  the  fe- 
male in  defence  of  her  young.  That  the  hero  jeop- 
ardizes his  life  for  his  country's  welfare.  And  that 
both  Moses  and  St.  Paul  rose  superiour  to  every  feel- 
ing and  consideration  of  personal  interest,  for  "Moses 
"  valued  his  interest  less  than  the  interest  of  all  the  Is* 
"  raelites ;  and  Paul  valued  his  salvation,  less  than  the 
**  salvation  of  his  whole  nation."  (Emmons.)  Such 
reasonings  as  these,  are  indeed  but  pitiful  and  trifling. 
The  heroism  of  the  male  in  defence  of  his  mate,  of  the 
female  in  defence  of  her  young,  and  of  the  valiant  sol- 
dier in  defence  of  his  country,  are  all  but  diversified 
modifications  of  self  love.  For  each  jeopardizes  personal 
safety  for  its  own,  and  not  for  another  mate,  or  anoth- 
ers  young,  &c.     And  although  Moses  and  Paul  were 


SELFISHNESS.  219 

each  stimulated  by  the  purest  benevolence,  yet  it  was 
not  in  either,  disinterested  affection.  When  Moses 
tendered  his  life  as  a  substitute  for  the  lives  of  great 
transgressors,  it  was  not  for  the  Amorite,  or  Amale- 
kite  transgressors,  but  for  the  transgressors  of  his  own 
nation  :  And  when  Paul  was  willing  to  be  cut  off  from 
the  visible  church,  (not  from  salvation  J  it  was  not 
for  the  unbelieving  Gentiles,  but  for  the  unbelieving 
Jews,  even  for  his  own  "  Brethren  and  kinsmen,  ac- 
cording to  the  flesh."  Though  both  Moses  and  Paul 
were  thus  each  endued  with  a  portion  of  the  spirit  of 
the  great  mediator,  yet  neither  of  them  attained  to  a 
disinterestedness,  beyond  that  which  actuated  their  di- 
vine master,  who,  in  ransoming  sinners,  "  Endured 
the  cross,  and  despised  the  shame,  for  the  joy  that 
was  set  before  him."  Therefore,  like  him,  but  under 
him,  each  in  seeking  to  promote  sinners  salvation,  had 
respect  to  the  recompense  of  the  reward  at  the  resur- 
rection of  the  just. 

Love  correctly  understood,  is  personal  and  relative. 
Personal  love,  is  self  love.  Relative  love,  is  that 
which  extends  to  other  beings.  If  love  of  one's  self 
is  sinful  love,  then  God  himself  cannot  be  an  holy  be- 
ing ;  for  he  has  invariably  from  eternity,  loved  him- 
self, because  he  was  himself.  And  since  time  com- 
menced, and  creatures  were  formed,  he  has  exercised 
relative  love  to  all  whom  he  has  made.  In  each  liv- 
ing being  which  he  hath  created,  he  hath  implanted 
the  natural  affection  of  self  love,  But  such,  as  he  ele- 
vated to  the  responsibility  of  moral  agency,  he  endued 
with  ability  to  exercise  relative  love  to  himself,  and  ta 


220  SELFISHNESS. 

his  creatures.  This  was  exemplified  in  the  case  of  the 
angels  in  heaven,  and  in  the  condition  of  our  first  par- 
ents  in  the  garden  of  Eden, 

The  unsinning  angels  duly  regarding  personal  safe- 
ty, wisely  continued  to  yield  the  unceasing  homage 
of  relative  perfect  love  to  their  infinitely  and  ever  bles- 
sed creator.  While  others  less  circumspect,  as  well 
as  our  first  parents,  turning  from  the  holy  command- 
ment given  them,  refused  the  just  tribute  of  perfect 
love  to  God,  and  turning  the  frte  current  of  their  su- 
preme affections  from  their  proper  object ;  they  be- 
came sinfully  the  lovers  of  the  creature,  and  selfishly 
undue  lovers  of  themselves  to  their  own  undoing. 

Christ  having  opened  a  new  and  living  way,  of  sal- 
vation and  felicity  to  mankind,  graciously  adapts  his 
gospel  to  their  character  and  condition.  Beholding 
sinners  insensible  of  their  misery  and  unapprized  of 
their  danger,  whilst  in  a  state  of  impenitency  and  un- 
belief; he  powerfully  addresses  their  understandings, 
their  consciences,  and  their  affections.  He  discovers 
to  them  reasonable  views  of  duty ;  imparts  to  them 
a  feeling  sense  of  the  enormity  of  transgression. 
And  invites  them  to  delight  supremely  in  that  God, 
who  is  infinite  in  all  natural,  moral,  and  possible  ex- 
cellency, and  perfection.  Is  the  soul  unmoved  by 
reason,  unaffected  by  conscience,  and  uninfluenced  by 
infinitely  transcendant  amiableness  and  excellency,  he 
then,  to  save  the  self  corrupted  and  depraved  being 
from  eternal  misery,  operates  through  every  passion  of 
the  soul,  on  that  natural  love  of  self  or  unalienable 
regard  to  personal  well  being,  implanted  by  the  hand 


SELFISHNESS.  2^1 

of*  the  creator  himself,  not  in  man  alone,  but  also,  in 
every  other  creature  endued  with  conscious  existence. 
The  sinner  is  alarmed  by  fear,  invited  hy  hope,  roused 
through  emulation,  stimulated  through  desire.     Death 
and  its  uncertainty,  judgment  and  its  awful  appenda- 
ges, hell  and  its  horrours,  and  heaven  and  all  its  eter- 
nal giories,  are,  by  the  divine  spirit,  through  the  gos- 
pel, pourtrayed  before  the  imagination,  and  impressed 
upon  his  mind,  memory  and  conscience.     Awakened 
at  length  to  a  due  sense  of  danger,  and  of  true  inter- 
est, like  the  humbled  publican  he  implores  mercy. 
Like  awakened  Saul  he  prays.     And  like  Israel  fal- 
len by  his    iniquity,  he   returns   to   the  Lord.     He 
*'  Takes  words  saying,  take  away  all  iniquity,  receive 
me  graciously,  so  will  I  render  the  calves  of  my  lips." 
Having  "  drawn  nigh  to  God,   God  draws  nigh  to 
him."    His  fetters  are  broken.     His  guilt  is  cancelled. 
"  Christ  is  revealed  in  him."     He  now  "  calls  Jesus 
Lord  by  the  holy  spirit."    He  now  discovers  how  self 
love,  and  relative  love  accord  together.     Though  he 
still  loves  himself,   because  he  is  himself,  yet  he  loves 
God  more,   because  God  is  himself.     He  discovers 
,that  the  divine  glory,   is  most  exalted  in  the  salvation 
and  safety  of  the  penitent  sinner.     He  now  likewise 
perceives,  that  whilst  he  ought,  from  the  obligation  of 
natural  law,  to  love  himself,  because  he  is  himself;  so 
he  ought,  from  the  same  law,  (which  is  the  foundation 
of  the  "law  and  prophets,")  to  love  his  neighbour  as 
himself,  for  the  gospel  law  of  love  to  our  neighbour, 
and  the  same  love  enjoined  by  the    "  law  and  proph- 
ets," he  perceives  do  all,  divinely    grow  out  of  the 


222  SELFISHNESS. 

natural  law  of  self  love;  because  the  same  principle 
of  equity,  which  guarantees  one  man's  natural  rights 
and  interests,  must  in  like  manner,  guarantee  every 
man's  natural  rights  and  interests  ;  and  from  hence  he 
discovers,  originates  that  divine  injunction,  "  all  things 
"  whatsoever  ye  would  that  men  should  do  to  you,  do 
"ye  even  so  to  them."  And  hence  also,  that  com- 
mandment, "  Thou  shalt  not  covet." 

There  is  indeed  sir,  as  you  well  know,  no  benevo- 
lence whatsoever  enjoined  in  the  gospel,  which  ex- 
cludes all  regard  to  personal  interest.  It  is  true  St. 
Paul  tells  us,  that  "  charity  seeketh  not  her  own ;" 
and  he  commands,  us  to  exercise  charity,  "  especially 
"  in  the  precepts  following.  If  thine  enemy  hunger, 
"  feed  him  ;  if  he  thirst,  give  him  drink.  Be  not 
"  overcome  of  evil,  but  overcome  evil  with  good. 
"  Let  no  man  seek  his  own,  but  every  man  another's 
"  wealth.  Look  not  every  man  on  his  own  things, 
11  but  every  man  also  on  the  things  of  others."  But 
according  to  the  plain  and  obvious  meaning  of  these 
passages,  no  such  thing  as  absolute  disinterested, 
ness  is  at  all  implied.  For  the  same  apostle  again  in- 
forms us  as  a  motive  for  action,  "  That  whatsoever 
good  thing  any  man  doeth,  the  same  shall  he  receive 
of  the  Lord,  whether  he  be  bond  or  free."  Ephesians 
vi,  8.  And  in  Colossians  in,  exhorting  husbands 
and  wives,  parents,  children  and  servants,  to  the  faith- 
ful performance  of  their  respective  duties,  he  thus  ex, 
horts  and  teaches ;  "  Whatsoever  ye  do  in  word  or 
"  deed,  do  all  in  the  name  of  the  Lord  Jesus  ;"  "  and 
'•'  whatsoever  ye  do,  do  it  heartily,  as  to  the  Lord,  and 


SELFISHNESS.  223 

•  not  unto  men :  Knowing  that  of  the  Lord,   ye  shall 
"  receive  the  reivard  of  the  inheritance  ;  for  ye  serve 
"the  Lord  Christ."  (Verses    17,    23,24.)     And  the 
Lord  Christ  himself,   taught  and   commanded,  just  in 
the  same  way,  and  to  the  same  effect.     "  As  ye  would 
"  diat  men  should  do  to  you,  do  ye  also  to  them  like- 
"  wise.      For  if  ye   love  them  that  love  you,  what 
"  thanks  have  you  ?     For  sinners  also  love  those,  that 
"love  them.     And  if  ye  do   good  to  thtm  who  do 
"good  to  you,   what  thanks  have    ye?     For  sinners 
"  also  do  even  the  same.     And  if  ye  lend  to  them  of 
"  whom  ye  hope  to  receive,  what  thanks  have  ye  ?  for 
"  sinners  also  lend  to  sinners,  to  receive  as  much  a- 
11  gain.     But  love  ye  your  enemies,  and  do  good,  and 
"  lend,  hoping   for   nothing  again ;   and  your  reward 
"  shall  be  great,    and   ye   shall   be  the  children  of  the 
"  Highest."     "  Give,  and  it  shall  be  given  unto  you  ; 
"  good  measure,  pressed  down,   and  shaken  together, 
"  and  running  over,  shall  men  give  into  your  bosom  : 
"  for  with  the  same  measure  that  ye  mete  withal,   it 
"shall  be  measured  to  you  again."  (Verses  31,   52, 
33,  34,  35,  38.) 

From  these  indubitable  and  luminous  doctrines  of 
the  gospel,  it  therefore  clearly  is  manifest,  that  all  the 
disinterestedness  taught  by  Christ  and  his  apostles  was 
merely,  a  freedom  from  the  sordidness  of  self  seeking. 
from  human  applause,  and  from  the  transitorv  pleas- 
ures and  paltry  gains  of  the  present  life  ;  to  the  neglect 
of  almighty  God,  and  of  the  ever  enduring  felicity  and 
honours  which  flow  from  divine  favour  :  whilst  the 
highest  purity  of  christian  love  is  therein  taught,  to  be 


224  PREDESTINATION. 

inseparably  connected  with  the  hope  and  expectation 
of  divinely  promised,  ineffable  rewards  in  eternal  glory. 
And  from  hence  results  ample  evidence,  that  all  pre- 
tensions to  Hopkinsian  disinterestedness,  are  founded 
in  but  mere  delusion ;  however  well  they  may  serve 
as  an  expedient  to  disguise  the  hideous  deformity  of 
the  reprobation  scheme.  Nor  can  this  affected  disin- 
terestedness conceal  its  own  true  character,  which  ap- 
pears to  be  that  of  the  veryist  selfishness  of  pride ; 
because  it  proposes  to  elevate  its  votaries  into  the  god- 
like character  of  confering  favours  even  on  the  Beity 
himself,  by  a  voluntary  offer  ;  and  that  without  hope 
of  reward  ;  to  advance  the  divine  gbry,  by  the  endur- 
ance of  the  tortures  of  eternal  fire. 

Predestination  will  be  adverted  to  in  my  next  letter. 

LETTER   XVI. 

SIR, 

PREDESTINATION,  in  the  Calvinistick 
and  Hopkinsian  meaning  of  the  term,  consists  (as  you 
well  know,)  in  a  "  divine,  unchangeable,  fore-ordination 
of  whatsoever  comes  to  pass."  This  doctrine  wheth- 
er correct  or  otherwise,  seems  to  bear  seme  resem- 
blance to  the  notions  concerning  fate,  which  were  en- 
tertained by  many  of  the  ancient  heathen  philosophers, 
who  believed,  "  That  whatever  evils  befel  mankind, 
"  were  derived  to  them  by  a  fatal  necessity,  to  which 
"  the  gods  themselves  were   subjected."     But  though 


PREDESTINATION.  225 

tome  amongst  them  seem  to  have  been  established  in 
this  opinion,  yet  others,  appear  to  have  been  involved 
in  doubts,  and  great  perplexity.  Of  this  number  was 
Tacitus,  the  Roman  historian,  who,  in  the  following 
manner,  expressed  his  doubts  upon  this  subject,  viz. 
"  The  question  is  intricate,  whether  sublunary  contin- 
"  genciea,  are  governed  by  the  immutable  laws  of  fate; 
"  and  by  consequence  whether  the  lot  of  man  may  be 
"  said  to  be  determined  in  his  natal  hour.  Or  wheth- 
"  er  free  will  and  moral  agency,  are  still  so  far  allow- 
"  ed,  that  each  individual  may  chalk  out  the  line  of 
"  his  own  conduct."  * 

It  is  to  some  persons  also,  an  intricate  question, 
from  whence  is  the  doctrine  of  a  divine  pre-ordina- 
tion  of  all  things  whatsoever  derived  ?  Is  it  from  the 
fatalism  of  the  heathen  ?  From  mistaken  views  of  the 
writings  of  St.  Paul  ?  From  both  of  ihese  united  ? 
Or  from  some  other  cause  ?  A  solution  of  this  intri- 
cate point,  we  are  now  led  to  seek  in  the  writings  of  % 
celebrated  ecclesiastical  historian.  "  The  unhappy  dis- 
"  putes  about  the  opinions  of  Pelagius,  occasioned  oth- 
"  er  controversies,  prejudicial  to  the  interests  of  true 
"  Christianity.  In  the  course  of  this  dispute,  Augustin 
"  had  declared  his  opinion,  concerning  the  necessity  of 
*'  divine  grace,  in  order  to  our  salvation,  and  the  cle- 
'*  creesot  God,  with  respect  to  the  future  condition  of 
"  men  ;  without  being  always  consistent  with  himself, 
"  or  intelligible  to  others.     Hence,   certain  monks  of 

*  Murphy's  Tacitus,  Annals,.  Volume  2,   Book  4,  Set  20, 
Page  30. 

E-e 


226  PREDESTINATION. 

"  Adrumetum  and  others,  were  led  into  a  notion,' 

"  That  God,  not  only  predestinated  the  wicked,  to 

"  eternal  punishment,  but  also  to  the  guilt  and  trans- 

"  gression  for  which  they  are  punished  ;  and  that  thus 

5 '  both  the  good  and  the  bad  actions  of  all  men,  were 

"  determined  from  eternity  by  a  divine  decree,  and 

"fixed  by  an  invincible  necessity."  "  Those  who  em- 

"  braced    this   opinion,    were    called  predestinarians* 

"  Augustin  used  his  utmost  influence  and  authority, 

"  to  prevent  the  spreading  of  this  doctrine,  and  ex- 

"  plained  his  true  sentiments  with  more  perspicuity. 

"  that  it  might  not  be  attributed  to  him.     His  efforts 

"  were  seconded  by  the  councils  of  Aries  and  Lyons, 

"  in  which  the  doctrine  in  question,  was  publickly  re~ 

Ejected  and  condemned"     (Mosheim.) 

This  doctrine  thus  disowned  by  Augustin,  who 
gave  it  birth,  and  condemned  by  the  councils  of  Aries 
and  Lyons,  was  revived  in  the  ninth  century,  by 
Godeschalcus,  an  illustrious  saxon  monk,  but  was 
again  condemned  by  Rabenus  Bishop  of  Mentz,  by 
Hincmar  of  Rheims,  and  by  other  ecclesiastical  coun- 
cils. But  you  need  not  sir,  to  be  informed,  of  the 
adoption  and  propagation  of  this  identical  doctrine  by 
Calvin,  of  its  rejection  by  Arminius,  or,  of  its  being 
obstinately  maintained  by  Synod  of  Dort,  nor  yet, 
that  it  now  constitutes  the  back  bone,  and  heart,  and 
vitals  of  Calvinism,  and  Hopkinsianism. 

But,  although  thus  adopted  and  professed  by  nu* 
merous  votaries,  yet,  there  are  but  few,  who  have  had 
the  hardihood  openly  to  confess  the  legitimate  conse- 
quences of  this  tenet.     The  Hopkinsians  however,  are 


PREDESTINATION.  227 

not  so  dastardly,   for  to  them  belongs  the  praise  of  an 
open,  bold,  and  explicit  acknowledgment  of  some  of 
its  most  objectionable  implications  and  consequences. 

As  these  acknowledged,  and  other  inevitable  conse- 
quences, have  in  the  preceding  letters,  been  scruti- 
nized, and  clearly  ascertained  to  operate  only  as  mill- 
stones on  the  neck  of  this  doctrine  of  fatalism  ;  we  are 
now  to  direct  our  inquiries  to  the  proofs  upon  which 
the  doctrine  itself,  is  supposed  to  rest.  But  as  these 
enquiries  must  here  be  restricted  within  the  narrow 
limits  of  one  letter,  the  supposed  principal  proofs  only 
can  in  this  place  be  adverted  to ;  and  these  be  noticed 
but  in  a  very  concise  manner. 

The  supposed  evidences  of  the  Calvinistick  doctrine 
of  the  divine  decrees,  are  chiefly  to  be  sought  for  in 
the  holy  scriptures,  and  are  considered  as  there  exist- 
ing in  a  two  fold  form.  From  the  first  class  of  texts 
a  fore-ordination  of  all  things  whatsoever  is  infered. 
And  from  the  second,  a  special,  personal,  and  definite, 
unconditional  election  of  a  part  of  mankind  is  derived  % 
implying  an  unconditional  reprobation  of  all  others  to 
eternal  sin  and  punishment. 

First  class.  The  texts  of  this  description  are  chief- 
ly comprehended  in  the  following,  viz.  "  There  are 
"many  devices  in  a  man's  heart;  nevertheless  the 
"  counsel  of  the  Lord,  that  shall  stand."  Proverbs  x? 
ix,  21.  "  The  Lord  bringeth  the  counsel  of  the  hea- 
"  then  to  nought ;  he  maketh  the  devices  of  the  peo- 
"  pie  of  none  effect.  The  counsel  of  the  Lord  stan 
"  deth  forever  ;  the  thoughts  of  his  heart,  to  all  gen- 
erations."     (Psalm   xxxiii,   10,    11.)     "For  the 


228  PREDESTINATION. 

"  Lord  of  hosts  hath  purposed,  and  who  shall  disannul 
"  it."  (Isaiah  xiv,  27.)  "  I  know  that  whatsoever 
"  God  doeth,  it  shall  be  forever  ;  nothing  can  be  put 
"  to  it,  nor  any  thing  taken  from  it ;  and  God  doeth 
"  it,  that  men  should  fear  before  him."  (Ecclesias- 
tes  in,  14.)  "  But  he  is  of  one  mind,  and  who  can 
"  turn  him  ?  And  what  his  soul  desireth,  even  that  he 
"  doeth.  For  he  performeth  the  thing  that  is  appoint- 
"  ed  for  me ;  and  many  such  things  are  with  him." 
(Job  xxiii,  13,  14.)  "I  am  God,  and  there  is  none 
"  like  me.  Declaring  the  end  from  the  beginning, 
"  and  from  ancient  times,  (the  things)  that  are  not  yet 
"  done,  saying,  my  counsel  shall  stand,  and  I  will  do 
"all  my  pleasure."  (Isaiah  xlvi,  10.)  "Now  there- 
fore, be  not  grieved,  nor  angry  with  yourselves,  that 
"  ye  sold  me  hither ;  for  God  did  send  me  before  you 
"  to  preserve  life."  (Genesis  xlv,  5.)  "Him,  be  - 
"  ing  delivered  by  the  determinate  counsel  and  fore- 
"  knowledge  of  God,  ye  have  taken,  and  by  wicked 
"hands,  have  crucified  and  slain."  (Acts  n,  23.) 
"  For  of  a  truth  against  thy  holy  child,  Jesus,  whom 
"  thou  hast  anointed,  both  Herod,  and  Pontius  Pilate, 
"  with  the  Gentiles,  and  the  people  of  Israel,  are  gath- 
ered together.  For  to  do  whatsoever  thy  hand  and 
"thy  counsel  determined  before  to  be  done."  (iv, 
27,  28.) 

Amongst  these  texts,  we  are  now  sir,  to  search  for 
evidence  of  a  divine  eternal  fore-ordination  of  all  things 
whatsoever,  which  come  to  pass.  We  will  examine 
them  particularly. 


rREDESTINATION.  229 

First.  "  There  are  many  devices  in  a  man's  heart ; 
a  nevertheless  the  counsel  of  the  Lord,  that  shall 
"  stand."  Here  an  opposition  is  undeniably  implied 
betwixt  man's  devices,  and  God's  counsel,  and  it 
also  is  implied,  that  because  thus  opposed,  the  one 
shall  fall,  and  the  other  stand,  whilst  nothing  is  at  all 
intimated  of  a  fore- ordination  of  all  things  whatsoever, 
but  the  contrary,  for,  man's  devices  not  being  included 
in,  but  opposed  to  God's  counsel,  or  decrees,  they  are 
in  themselves  evidence,  that  all  things  are  not  decreed 
by  the  Almighty,  for  they  are  not  so  decreed. 

Second.  "  The  Lord  bringeth  the  counsel  of  the 
"  heathen  to  nought,  he  maketh  the  devices  of  the  peo- 
"  pie  of  none  effect.  The  counsel  of  the  Lord  stand- 
"  eth  forever,  the  thoughts  of  his  heart  to  all  genera- 
"tion§."  As  in  this  text,  like  "man's  devices,"  in 
the  former  text,  we  here  behold  the  counsel  of  the 
heathen,  and  devices  of  the  people,  opposed  to,  and 
excluded  from,  the  counsel  of  the  Lord,  and  from  the 
thoughts  of  his  heart ;  so,  this  text,  like  the  form- 
er, operates  altogedier  against  that  sense  of  predesti- 
nation, which  comprehends  all  counsels,  and  excludes 
no  devices. 

Third.  "  For  the  Lord  of  hosts  hath  purposed, 
"and  who  shall  disannul  it?"  In  this  predestinarian 
text,  there  is  not  even  a  shred  of  the  Calvinistick  de- 
crees. This  is  demonstrable  from  the  context.  "The 
"  Lord  of  hosts  hath  sworn,  saying,  surely  as  I  have 
"  thought,  so  shall  it  come  to  pass ;  and  as  I  have 
"  purposed  so  shall  it  stand.  That  I  will  break  the 
"  Assyrian  in  my  land,  and  upon  my  mountains  tread 


230  PREDESTINATION. 

"  him  under  foot ;  then  shall  his  yoke  depart  from  oft 
"  them,  and  his  burden  depart  from  off  their  shoulders. 
"  This  is  the  purpose,  that  is  purposed  upon  the 
"  whole  earth  ;  and  this  is  the  hand  that  is  stretched 
"  out  upon  all  the  nations.  For  the  Lord  of  hosts 
"  hath  purposed,  and  who  shall  disannul  it."  Verses 
24,  25,  26,  27. 

Fourth.     "  I  know  that  whatsoever  God  doeth  it 
"  shall  be  forever  ;  nothing  can  be  put  to  it,   nor  any 
"  thing  taken  from  it :    and  God  doeth  it  that  men 
"  should  fear  before  him."     This  instructive  passage 
refers  not  to  God's  designs,   but  expressly  to  his  do- 
ings.    His  works  are  here  justly  and  truly  represent- 
ed, as  being  so  exquisitely   perfect,  as  not  to  admit  of 
any  further  improvement.     There  is  no  defect,  there- 
fore nothing  to  be  added.     There  is  nothing  superflu- 
ous, therefore  nothing   can  be  deducted.     And   with 
this  perfection,   stability  is  here  declared  to  be  visibly 
impressed  upon  the  works  of  the  Lord,  throughout  his 
kingdoms  of  nature,   grace  and  providence  ;  in  order 
that  men,  beholding  as  in  a  glass,  the  contrast  of  their 
ignorance  with  divine  wisdom,  of  their  impotence  with 
almighty  power,  and  of  their  dependency  with  the  sov- 
ereignty of  the  uncontroled    Ruler   of  the   universe, 
should  thereby  be  induced  to   yield  the  homage  of 
their  hearts  to  that  self  existent  Being,   whose  stupen- 
dous works  proclaim  his  eternal  power  and  god-head. 
Such  are  the  instructive  lessons  taught  in  this  text ; 
but  which  contains  nothing  whatsoever,  whereon  to 
found  that  decree,  which  even  Calvin  himself  pro* 
nounccd  to  be  "horrible" 


■PREDESTINATION-*  231 

Fifth.  "  But  he  is  of  one  mind  and  who  can  turn 
"  him  ?  and  what  his  soul  desireth,  even  that  he  do- 
"  eth.  For  he  performeth  the  thing  that  is  appointed 
"  for  me,  and  many  such  things  are  with  him."  Job's 
expressions  are  here  highly  figurative.  Of  God  he 
says,  "  What  his  soul  desireth,  even  that  he  doeth." 
But  God  being  a  Spirit  could  have  no  soul  distinct 
from  his  Spiritual  essence.  Job  had  now  been  long 
smarting  under  the  rod  of  heavy  affliction.  In  his  bit- 
terness of  grief  he  had  cried  unto  God,  and  yet  was 
not  delivered.  Hence  he  said  that  "  God  was  of  one 
mind,"  and  asked  "  who  could  turn  him  ?"  for,  from 
experience  he  found  he  could  not.  His  sorrow  still 
increasing,  through  the  upbraidings  of  his  mistaken 
friends ;  he  submissively  receives  this  additional  af- 
fliction, as  a  providential  allotment  divinely  assigned  to 
him ;  saying,  "  He  performeth  the  thing  that  is  ap- 
pointed for  me,  and  many  such  things  are  with  him." 
Thus  circumstanced,  we  behold  Job  tried  like  Abra- 
ham, to  discover  all  that  was  in  his  heart.  As  a  be- 
loved son  chastened,  he  weeps  under  his  father's  rod : 
but  it  being  for  his  profit,  no  parental  weakness  spares 
him  for  his  crying ;  he  is  made  to  endure  all  that  uner- 
ring wisdom  sees  needful  to  inflict.  And  as  these  deal- 
ings of  divine  love  are  with  Job,  so  "  many  such  things 
are  with  the  Lord;"  who,  in  like  manner,  scourgeth 
every  son  whom  he  receiveth  ;  that  all  thereby  may 
become  partakers  of  his  holiness.  Such  are  the  senti- 
ments devoutly  taught  by  Job  in  the  words  before  us. 
And  if  these  doctrines  as  thus  explained,  are  the  true 
signification  of  this  scripture  passage,  then  all  who  de- 


232  PREDESTINATION. 

duce  the  decrees  of  Calvin  therefrom,  must  first  infuse 
thereinto  such  meaning,  merely  by  the  force  of  their 
own  imaginations.  But  on  these  points,  a  careful  ex- 
amination of  the  whole  twenty  third  chapter  will  best 
enable  each  to  judge  for  himself. 

Sixth.  "  I  am  God,  and  there  is  none  like  me ; 
"  declaring  the  end  from  the  beginning,  and  from  an- 
"  cient  times  (the  things)  that  are  not  yet  done,  say- 
"  ing,  my  counsel  shall  stand,  and  I  will  do  all  my 
"  pleasure." 

That  almighty   God  should  be  well  pleased  in  the 
advancement  of  his  own  glory,  that  his  highest  glory 
should  require  created  intelligences  to  behold  it ;  that 
these  intelligences,   in  order  to  be  rendered  justly  ac- 
countable for  their  conduct,   should  be  endued  with 
power  of  discernment  betwixt  moral  good  and  evil, 
and  be  invested  with  moral  and  all  other  needed  abili- 
ty to  refuse  the  evil  and  choose  the  good  :     And  yet, 
that  Deity  should  reserve  the  right  for  the  display  of 
his  divine  attributes,   to  suspend  at  pleasure,  the  free- 
dom of  all  his  creatures,  by  subjecting  their  wills  and 
actions  to  a  controling  necessity,   but  never  so  as  to 
expose  innocence  to  unavoidable  guilt  and   ruin  ;  are 
most  interesting  truths  and  self  evident  to  right  reason. 
To  these  dictates  of  right  reason,  divine  revelation  adds 
other  truths,  no  less  reasonable  when  so  revealed.     Of 
this  description  is  the  glad  tidings  of  redeeming  love, 
wherein  pardoning  mercy  and  restoring  grace  display 
the  brightest  glories  of  the  divine  character.     And  al- 
so of  this  description  is  that  doctrine  of  divine  retalia- 
tion which  teaches,  that  where  the  richest  overtures  of 


Predestination.  233 

divine   mercy  are   long  obstinately  rejected,    divine 
wrath  often  justly  abandons  such  self  destroyers,   not 
only  to  the  imperious  influence  of  their  own  corrup- 
tions,  but  even  to  diabolical  necessitating  influence, 
whereby   such  miscreant  wretches  are  hurried  on  to 
unavoidable  and  utter  destruction.     These  premises 
thus  previously  laid  down,  we  proceed  now  to  con- 
sider the  above  text,  and  others.      "Declaring    the 
end  from  the  beginning."     This  thing  whose  end  was 
declared  from  its  beginning,  and  in  the  doing  of  which 
God  fulfilled  his  "  pleasure,"  was  accomplished  by 
Cyrus,  and  is  thus  elsewhere  expressed ;   "  That  saith 
"  of  Cyrus,   he  is  my  shepherd,   and  shall  perform  all 
"  my  pleasure  ;  even  saying  to  Jerusalem,   thou  shalt 
"  be  built ;  and  to  the  temple,  thy  foundation  shall  be 
"laid.     Thus  saith   the  Lord  to  his  anointed,   to  Cy- 
"  rus,  whose  right  hand  I  have  holden,  to  subdue  na- 
"  tions  before  him :      And  I   will  loose  the  loins  of 
"  kings ;  to  open  before  him  the  two  leaved  gates, 
"  and  the  gates  shall  not  be  shut :     I   will  go  before 
"  thee  and  make  the  crooked  places  straight :     I  will 
"  break  in  pieces  the  gates  of  brass,  and  cut  in  sunder 
"  the  bars  of  iron  :  And  I  will  give  thee,  the  treasures 
"  of  darkness,  and  hidden  riches  of  secret  places,  that 
"  thou  mayest  know  that  I  the  Lord,  who  call  thee  by 
"  name,  am  the  God  of  Israel,    &c."      But  though 
Cyrus  is  thus  called  the  Lord's  shepherd,  because  he 
was  to  restore  Jerusalem,  and  the   temple  ;  yet,  as  he 
in  fulfilling  the  divine  pleasure,  was  to  destroy  the 
power  of  Babylon  ;   he  is  also  styled  a  ravenous  bird. 
Calling  a  ravenous  bird  from  the  east,  the  mail  that 
rf 


■Si. 


234  PREDESTINATION. 

"execuleth  my  counsel  from  a  far  country:  Yea,  I 
"  have  spoken  it,  I  will  also  bring  it  to  pass,  I  have 
"  purposed  it,  I  will  also  do  it."  But  in  all  this  pur- 
posing, predicting,  and  bringing  to  pass,  there  is  no 
implied  predestination  of  all  other  things ;  neither  is 
there  any  thing  predicted  or  decreed  therein,  respect- 
ing the  private  life  and  character  of  Cyrus  himself. 
It  is  true  the  text  under  consideration,  contains  anoth- 
er clause,  which  greatly  extends  beyond  the  case  of 
Cyrus,  the  idea  of  predestinated  things  and  events ; 
"  Declaring  from  ancient  times,  (the  things)  that  are 
not  (yet)  done."  But  even  this  being  restricted  to 
ancient  times,  extends  not  back,  before  time  was. 
And  it  is  further  restricted  to  things  declared  in  an* 
cient  times.  But  as  all  things  which  have  taken  place, 
which  now  are  happening,  and  will  hereafter  occur, 
were  not  declared  in  ancient  times  ;  so  these  ancient 
predictions  prove  no  more,  than  what  they  have  speci- 
fied. It  is  true  there  are  many  other  prophecies  be- 
sides those  of  ancient  times.  But  it  is  as  true  that, 
but  a  very  small  part  of  what  hath  been,  which  now  is, 
and  which  hereafter  shall  be,  hath  ever  been  predicted ; 
wherefore,  to  infer  the  whole  from  only  a  part,  and 
that  part  the  smaller  one  too,  violates  that  first  princi- 
ple of  right  reason,  which  teaches,  that  "  Universah 
"  are  not  contained  in  particulars,  nor  can  they  be  in- 
"  fered  from  them." 

Seventh.  "  Now  therefore  be  not  grieved,  nor  an- 
"  g*y  with  yourselves,  that  ye  sold  me  hither ;  for 
"  God  did  send  me  before  you  to  preserve  life." 


PREDESTINATION.  235 

How  deity  could  send  Joseph  into  Egypt,  through 
the  instrumentality  of  his  brethren's  crimes,  without 
causing  those  crimes,  either  by  a  decree  necessitating 
their  sin,  or  by  an  immediate  constraining  influence 
on  their  hearts  producing  it,  has  by  many  been  deem- 
ed inconceivably  mysterious  :  But  God's  own  account 
of  this  transaction  if  attended  to,  will  make  the  sim- 
plest understand.  "  When  Joseph's  brethren  saw  that 
"  their  father  loved  him  more  than  all  his  brethren, 
"  they  hated  him,  and  could  not  speak  peaceably  unto 
"  him.  And  Joseph  dreamed  a  dream,  and  he  told  it 
"  to  his  brethren  ;  and  they  hated  him  yet  the  more  : 
"  And  he  said  unto  them,  hear,  I  pray  you.  this  dream 
"  which  I  have  dreamed :  For  behold  we  were  bind- 
"  ing  sheaves  in  the  field,  and  lo,  my  sheaf  arose,  and 
"  stood  upright,  and  behold  your  sheaves  stood  round 
"  about,  and  made  obeisance  unto  my  sheaf.  And 
*'  they  hated  him  yet  the  more  for  his  dreams,  and  for 
"  his  words.  And  his  brethren  envied  him."  This 
most  interesting  narrative,  duly  attended  to  in  all  its 
parts,  developes  the  deep,  but  consistent  methods  of  di- 
vine providence.  Designing  at  a  future  period,  to 
punish  Egypt  as  a  nation,  for  their  pride,  idolatry,  and 
oppression  ;  and  connecting  with  this  event,  a  mar- 
vellous deliverance  of  his  covenant  people,  which 
should  instruct  all  nations,  and  generations ;  it  there- 
fore was  expedient  that  Israel  should  go  down  into  the 
house  of  bondage.  And  as  the  iniquity  of  that  genera 
tion,  required  the  corrective  of  a  seven  years  famine, 
the  set  time  was  arrived,  when  Joseph  was  to  go  on  in 
his  mission,  in  order  to  prepare  the  way  of  his  father's 


236  PREDESTINATION. 

house.  Joseph's  brethren  uninfluenced  by  their  father's' 
piety,  instructions  and  example  ;  familiarized  to  crimes, 
of  which  only  the  report  now  remains,  and  some,  deep 
stained  with  blood,  were  all  seeking  opportunity  to 
supplant  a  hated  rival.  At  this  juncture,  divine  prov- 
idence places  Joseph  in  their  power.  Ferocious  as 
tigers,  they  conspire  his  death.  But  their  counsel  is 
not  of  the  Lord,  it  shall  not  stand.  God  will  do  all 
his  pleasure.  The  wrath  of  these  men,  shall  indeed 
praise  him.  But  there  is  more  wrath  than  is  needful 
to  his  purpose — the  remainder  shall  be  restrained. 
Reuben,  though  not  a  good  man,  yet  is  not  wholly 
depraved.  He  is  not  a  man  of  blood,  he  pities  his 
brother,  and  venerates  his  father.  Natural  affection 
still  operates  within  him.  He  counsels  not  to  slay  Jo- 
seph, but  to  confine  him  in  a  pit.  He  meditates  to 
restore  Joseph  to  his  father,  but  his  meditation  is  not 
of  God,  it  shall  not  stand.  Joseph  must  go  down  into 
Egypt,  God's  messengers  now  appear.  The  covetous 
heart  of  Judith,  like  another  Judas,  meditates  a  price 
for  his  brother.  The  Ishmaelite  merchant-men  con- 
sent, and  Joseph  is  sold  into  Egypt,  for  twenty  pieces 
of  silver  ;  but  God  is  with  him.  Here  then,  through 
the  whole,  we  discover  man's  free  agency  in  opera- 
tion, and  yet,  the  accomplishment  of  God's  steadfast 
purposes  taking  place.  What  is  unchangeably  fore- 
ordained, eventually  is  accomplished  :  Whilst  creature 
purposes  are  formed,  which  become  effectual  or  abor- 
tive, according  to  their  interference,  or  non  interference 
with  God's  unalterable  designs. 


<( 


PREDESTINATION.  237 

Eighth  and  ninth.  "  Him,  being  delivered,  by  the 
determinate  counsel  and  fore-knowledge  of  God,  ye 
"  have  taken,  and  by  wicked  hands,  have  crucified 
"  and  slain."  "  For  of  a  truth  against  thy  holy  child 
"  Jesus,  whom  thou  hast  anointed,  both  Herod,  and 
"  Pontius  Pilate,  with  the  Gentiles,  and  the  people  of 
"  Israel,  are  gathered  together.  For  to  do  whatsoever 
"  thy  hand  and  thy  counsel  determined  before  to  be 
"  done."  To  add  yet  greater  force  to  these  texts,  a 
tenth  may  here  be  annexed. 

"  And  truly  the  Son  of  Man  goeth  as  it  was  deter- 
mined :  But  woe  unto  that  man  by  whom  he  is  be- 
trayed."    (Luke  xxii,  22.)     In  these  scriptures 
thus  before  us,  we  perceive  Judas,  and  Herod,  Pon- 
tius Pilate,  and  the  Jews  and  Gentiles  accused,  of 
conspiracy  and  murder ;  and  yet,  in  these  transactions 
performed  by  them,  they  have  done  only  what  God 
before  by  his  determinate  counsel  and  fore-knowledge, 
had  decreed  should  be  done.     Can  such  apparent  dis- 
cordancy as  this,  be  reconciled  with  justice,  on  the 
part  of  God?    Or  with  moral  freedom  on  the  part  of 
man  ?    To  solve  these  difficulties,   and  to  reply  in  the 
affirmative  to  these  questions,  we  need  only,  duly  to 
avail  ourselves  of  the  lessons  taught  us,  in  the  case  of 
Joseph  and  his  brethren.     These  ancient  conspirators 
were  verily  guilty,  because  they  were  volunteers  in  the 
work  of  iniquity.     Though  God,  in  order  to  advance 
Joseph,  and  for  other  desirable  ends,  subjects  him,  to 
bondage,  and  deep  distress ;    yet,  his  brethren  afflict 
and  betray  him  through  hatred,  without  a  cause.  Un- 
der no  necessity  but  that  of  vile  affections,  they  gov- 


238  ^REDESTrNATION. 

crn  themselves,  and  act  only  as  they  decree  in  their 
oxvn  hearts.  Imperious  and  malignant  passions  have 
indeed  beclouded  their  reason,  seared  their  consciences, 
and  marred  the  finer  feelings  of  their  souls.  Long 
accustomed  to  do  evil,  leavened  with  the  cruel  anger 
and  fierce  wrath  of  Simeon  and  Levi,  and  tainted  with 
the  calculating  covetousness  of  Judah,  these  self  de- 
praved men  rushed  on  to  deeds  which  they  never 
would  have  done,  had  they  but  retained  natural  af- 
fection even  in  the  same  degree,  that  Reuben  did. 
For  compassion  for  a  brother  in  distress,  and  affection 
for  an  aged  and  fond  father,  saved  Jacob's  first  born> 
from  participating  in  the  depths  of  that  detestable  trans- 
action. Nor  would  the  divine  decree  have  been  at 
all  frustrated  thereby ;  for  the  decree  w7as  not  that  the 
patriarchs  should  sell  Joseph,  but,  that  he  should  be 
sold  into  Egypt.  Had  they  not  volunteered  to  effect 
this  purpose,  others  stood  ready  to  have  accomplished 
it.  The  slave  dealing  Ishmaelites,  how  readily  would 
they  have  kidnapped  this  forlorn  youth,  had  they  but 
found  him  distressed,  and  straying  in  the  wilderness ; 
or  if  some  feeling  yet  remained  in  the  bosoms  of  these 
traders  in  human  flesh,  some  other  remorseless  band 
of  the  Ishmaelite  robbers  of  the  desart,  seizing  him  as 
their  prey,  might  have  sold  him  to  this  Caravan,  for 
the  twenty  silver  pieces. 

We  now  return  to  the  betrayers  and  murderers  of 
Christ,  and  will  begin  with  Judas.  This  notorious 
offender  was  the  son  of  one  Simon.  (John  vi,  71.) 
"  The  sirnamc  Iscariot  was  given  him  to  distinguish 
"him  from  Judas  Thaddeus,  Christ's  kinsman.    The 


PREDESTINATION.  £39 

v*  literal  meaning  of  Iscariot  (signifies  merely)  a  man 
"  of  Cariot,   or  Heriot,  a  town  within  the  tribe  of  Ju- 
"dah,  and    probably    the  place  of  his  birth."     His 
former  occupation  is  unknown ;  but  after  his  call  to 
the  Apostleship,  he  was  appointed  steward,  or  treasur- 
er,  for  the  apostolic  household.     Various  have  bten 
the  opinions  concerning  his  true  character;  but  there 
is  no  evidence  that  he  ever  possessed  true  and  genuine 
piety.     The   probability  is,   that  he  at  an  early  period 
became  deeply  corrupted  with  the   sordid  selfishness 
of  griping  avarice.     St.   John  affirms  of  him,   that  he 
was  a    thief.      And   Christ   speaking   of   him   saith, 
"Have  I  not  chosen  you  twelve,   and  one  of  you  is  a 
"  devil."     "  For  Jesus  knew  from  the  beginning  who 
"  should  betray  him."     The  reason  why  Christ  made 
choice  of  such  a  man  to  be  an  apostle,   he  has  himself 
expressly  declared;  "I  speak  not  of  you  all,   I  know 
"  whom  I  have  chosen ;  but  that  the  scripture  may  be 
"  fulfilled.     He  that  eateth  bread  with  me,  hath  lift- 
"  ed  up  his  heel  against  me.     Now  I  tell  you  before 
"  it  come,  that  when  it  is  come  to  pass,  ye  may  be- 
"lieve  that  I  am  he."  (John  xni,  18,  19.)     As  un- 
der the  gospel  dispensation,  the  salvation  of  mankind 
was  to  be  suspended  on  the  evangelical  condition  of 
believing  upon  the  Messiah,  it  therefore  became  of  the 
utmost   consequence  that  his  person,     character  and 
mission,   should  be  so  clearly  specified,   so  distinctly- 
marked  out,  and  so  publickly  announced  and  pro- 
claimed abroad  in  the  world,   as  that  sincere,  diligent 
and  candid  inquirers  after  the  true  way  of  salvation, 
should  be  left  in  no  danger  of  mistaking  on  these  all 


24,0  PREDESTINATION. 

important  points.  It  was,  therefore,  for  this  reason 
that  Christ,  and  his  apostles  in  his  name,  performed  so 
many  miracles ;  that  he  and  they  preached  so  often 
and  in  so  publick  a  manner ;  and  that  so  many  and 
such  explicit  prophecies  were  predicted  concerning 
him,  and  concerning  things  and  events  pertaining  to 
his  kingdom.  Amongst  these  we  recognise  the  ex* 
press  mention  of  his  death,  together  with  so  many  of 
its  attendant  circumstances.  Amongst  these  things 
thus  predicted,  we  likewise  discover  the  official  rank 
of  several  of  the  chief  actors ;  as  well  as  particular 
parts,  which  persons  holding  these  offices,  were  to 
perform  in  this  predestinated  tragedy*  Of  this  kind 
of  prediction  is  Psalm  n,  1,  2,  3.  "Why  do  the 
"  heathens  rage,  and  the  people  imagine  a  vain  thing  ? 
"  The  kings  of  the  earth  set  themselves,  and  the  rulers 
"take  counsel  together,  against  the  Lord,  and  against 
"  his  anointed,  saying,  Let  us  break  their  bands 
"  asunder,  and  cast  away  their  cords  from  us."  Also 
of  this  description  is  Psalm  xli,  9.  "  Yea  mine  own 
"  familiar  friend  in  whom  I  trusted,  which  dicreat  of 
"  my  bread,  hath  lifted  up  his  heel  against  me."  And 
likewise  Psalm  cix,  8.  "  Let  his  days  be  few  ;  and 
let  another  take  his  office." 

Here  then  it  should  most  particularly  be  noted, 
that  no  one  name  is  mentioned,  no  peculiar  designa- 
nation  of  any  one  particular  person  given ;  but  the 
predictions  declared  in  such  general  terms,  as  not  ne- 
cessarily to  implicate  any  one  particular  being.  It 
was  not  so  in  other  prophecies.  Cyrus,  Josiah,  John, 
and  Jesus,  were  each  specified  by  their  proper  person- 


PREDESTINATION.  241 

;i  names,  before  they  were  born  :  And  the  things  pre- 
dicted concerning  them  so  declared,  that  they  could 
not  possibly  have  been  fulfilled  in  any  other  persons 
but  themselves.  But  in  the  prophecies  under  inves- 
tigation, great  latitude  is  given,  in  which  to  reconcile 
human  freedom  with  divine  sovereignty  and  predeter- 
minations. Kings  and  rulers  are  implicated,  but  kings 
and  rulers,  there  were  many.  The  people,  and  the 
Gentiles,  are  mentioned,  but  all  the  people  of  Israel, 
and  all  the  Gentiles  are  not  meant.  The  traitor  was 
to  be  in  "  office,"  and  to  eat  familiarly  of  Christ's 
bread,  at  his  table  :  But  he  was  to  be  yet  chosen  to 
that  office.  The  unalterable  decree  is  gone  forth,  but 
the  lot  is  not  yet  fallen  to  any  one  of  the  actors.  Be- 
fore it  can  justly  fall  identically  to  any  individual, 
kings,  rulers,  people,  gentiles,  and  an  individual,  must 
each  render  himself  worthy  of  such  an  allotment.  This 
worthiness  must  personally  be  acquired,  whilst  in  the 
possession  of  a  self  determining  power  over  their  own 
wills,  and  be  effected  bv  a  free  and  obstinate  abuse  of 
reason,  a  perversion  of  conscience,  a  corruption  of  nat- 
ural affections,  a  rejection  of  the  gospel,  and  a  resist- 
ance of  the  strivings  of  the  holy  spirit ;  and  such  per- 
sons were  those  prodiges  in  depravity,  unto  whom 
God,  in  his  holy  providence,  assigned  irrevocably  the 
several  parts  which  they  finally  performed.  Judas,  as 
we  have  already  seen,  was  at  his  elevation  to  the  apos- 
tolic office,  incurably  corrupt,  for  he  was  a  devil.  He 
was  not  however,  always  such,  but  like  all  other  men, 
was  once  a  candidate  for  salvation,  and  eternal  life. 
eg 


242  PREDESTINATION. 

In  respect  of  advantages,  for  the  attainment  of  trite 
piety,  those  conferred  on  him  were  of  superiour  kind* 
Descended  from  Abraham,  within  the  covenant  of  cir- 
cumcision, privileged  with  synagogue  and  temple 
worship,  and  yet  above  all  favoured  with  the  preach- 
ing and  ministry  of  John,  he  stood  distinguished  with 
divine  favour  above  millions  of  his  race.  But  he  suf- 
fered his  heart  to  go  after  covetousness.  He  prefered 
the  love  of  Mammon,  to  the  love  of  his  Creator,  and 
in  despite  of  every  virtuous,  honourable,  and  religious 
consideration,  became  a  thief.  Not  lost  however,  to  a 
sense  of  the  odium  of  theft,  if  discovered,  he  setks  to 
disguise  his  character,  by  affecting  to  be  religious; 
and  like  Annanias,  and  Saphira,  in  pursuit  of  religious 
fame,  he  maintains  an  external  profession  of  piety,  un- 
til mercy  itself  will  no  longer  plead  in  his  behalf.  A 
jealous  God,  wearied  with  the  specious  pretensions  of 
this  sordid  dissembler,  says  of  him,  "  he  is  cleaved  to 
his  idols,  let  him  alone."  Abandoned  of  God  he  now 
seeks  his  good  things,  wholly  in  the  acquisition  of 
temporal  interests ;  but  he  still  seeks  them,  under  the 
covert  of  religion.  At  this  juncture,  Christ  attracts 
the  attention  of  the  multitude,  by  his  preaching  and 
miracles.  The  idea  of  the  Messiah's  temporal  king- 
dom is  in  every  mind.  Judas  susceptible  of  such  an 
attractive  impression,  is  not  the  last  to  range  himself 
under  the  banners  of  so  popular  and  promising  a  lead- 
er. The  discerning  eye  of  Christ,  marks  him  out. 
Twelve  apostles  are  now  to  be  chosen.  It  is  indis- 
pensable that  eleven  of  them,  should  be  men  of  honest 
hearts  ;  other  qualifications  are  also  requisite,  and  nu- 


PREDESTINATION.  -245 

merous  candidates  are  now  before  him  :  But  thorough- 
ly acquainted  with  their  present  characters,  and  past 
conduct,  he  elects  eleven  in  whom  he  reposes  confi- 
dence ;  for  infenng  the  future  from  the  past,  he  judg- 
es, that  those  "who  were  faithful  in  little,  will  also  be 
faithful  in  much."     He  needs  likewise  a   reprobate, 
one  who  is  self  corrupted  beyond  recovery  ;  he  thor- 
oughly understands  the  character,  and  perceives  the  lost 
condition  of  Judas.     He  perceives  in  him,  a  wretch, 
self  fitted  for  his  purpose,  and  discovers  in  him  a 
meetness  beyond  that  of  all  others,  voluntarily  to  exe- 
cute the  decreed  treachery.     Upon  Judas  the  lot  falls  ; 
he  is  now  elected,  and  snared  in  an  evil  hour.     And 
hence  said  Christ,  Matthew  xxvi,  24,  "The  Son 
«  of  Man  goeth,  as  it  is  written  of  him  :  But  woe  un- 
« to  that  man,  by  whom  the  Son  of  Man  is  betrayed ! 
«  It  had  been  good  for  that  man,  if  he  had  not  been 
"  born."     Nor  can  this  scripture,  nor  others  to  the 
same  effect,  be  possibly  reconciled  with  the  inviolable 
princples  of  reason  and  justice,  but  only  on  the  pre- 
sumption,  that  Christ  believed  himself,  and  meant  to 
be  so  understood,  as  thus  believing  ;  that  though  his 
own  death  by  crucifixion,  through  variety  of  means, 
was  most  certainly  pedestinated ;  yet,  that  neither  Ju- 
das, nor  any  other  of  the  criminal  actors  therein,  be- 
came  involved  in  the  necessity  of  co-operation,  but 
wholly  through  their  own   once  avoidable  misconduct. 
And   most  strictly  do  Peter's  words  agree  herewith. 
*  For  of  a  truth  against  thy  holy  child  Jesus,  both 
"  Herod,  and  Pontius  Pilate,  with  the  Gentiles,  and 
"  the  people  of  Israel,  were  gathered  together.     For 


244  jPREDESTINATION. 

"  to  do  whatsoever  thy  hand  and  thy  counsel,  deter- 
"  mined  before  to  be  done."     The  things  to  be  done, 
and  the  rank  and  stations  of  the  performers,  are  pre- 
determined, but  not  the  individual  persons.     Just  like 
Joseph's  being  sold  into  Egypt,  that  was  determined 
on,  but  by  whom  left  for  volunteer  candidates  to  de- 
cide.    Christ  must  be  betrayed  by  an  apostle.     But 
the  choice  of  that  apostle,  who  shall  perform  the  foul 
deed,  cannot  be  made,  until  a  candidate  has  rendered 
himself  worthy  of  that  disgrace,  through  an  avoidable, 
voluntary,  and   base  corruption  of  himself.     Christ  is 
to  be  "  delivered  unto  the  Gentiles,  to  be  mocked, 
"  spitefully  entreated,  spitted  upon,  scourged  and  cru- 
v"  cified."     But  these  things  cannot  be  done,  until  fit 
instruments  self  qualified,  offer  their  personal  services. 
Herod  by  forbearing  truly  to  repent  during  the  min- 
istry of  John,  while  his  heart  was  yet  tender,  neglect- 
ed thereby,  his  day  of  the  visitations  of  divine  grace. 
By  shutting  John  up  in  prison,  he  sinned  yet  more : 
But  by  beheading  him,  he  then  thoroughly   qualified 
himself  to  perform  the  part  of  a  king,   in  the  cruel 
mockery  of  the  Saviour.     And  the  priests,  the  rulers, 
Pontius  Pilate,  and  the  Roman  Soldiers,  all  by  reject- 
ing, not  merely,  the  preaching  and  baptism  of  John, 
but  more  especially,  by  resisting  the  evidence  of  the 
miracles  and  preaching  of  Christ,  rendered  themselves 
fit,  and  deserving  subjects,  of  that  judicial  blinding 
influence  of  prejudice,   unto  which  they  were  given 
up  ;  whereby  they  mistook  Christ's  true  and  real  char- 
acter.    "  For  had  they  known  it,  they  Mould  not  have 
crucified  the.  Lord  of  Glory."     (1  Corinthians  u,  8.) 


PREDESTINATION.  245 

And  such  of  the  rulers,  people,  centurions  and  sol- 
diers, as  duly  submitted  to  the  evidence  and  power  of 
Christ's  ministry,  were  preserved,  from  participating 
in  the  guilt  and  misery,  of  these  infamous  conspira- 
tors, and  murderers. 

But  it  is  highly  expedient  that  we  in  this  place  care- 
fully review  this  subject.  Scriptural  predestination,  so 
far  as  it  involves  human  agency,  and  as  it  is  here  ad- 
mitted and  maintained,  consists  of  two  distinct  kinds. 
First.  It  implies  such  a  subjection  of  human  volition 
and  action  to  divine  control,  as  in  reality  makes  them, 
as  to  cause  and  effect,  the  actions  of  God  ;  as  where 
"  the  king's  heart,  in  the  hand  of  God,  is  turned,  as 
the  rivers  of  water  are  turned."  For  rivers  of  water 
are  invariably  turned  by  a  natural,  and  not  by  a  moral 
influence,  And  to  these  we  may  add  such  predicted 
actions  of  Cyrus  and  Josiah,  as  left  neither  of  them 
any  possibility  of  refraining  from  the  performance  of 
these  tilings.  And  secondly.  It  comprehends  all 
such  events,  as  the  holy  scriptures  have  predicted  shall 
inevitably  come  to  pass  ;  but  yet,  not  allotted  una- 
voidably to  any  particular  individual  actors  ;  but  sus- 
pended in  reserve,  as  punishments,  to  be  justly  in- 
flicted on  such  future  great  transgressors,  as  shall  so 
corrupt  themselves,  in  despite  of  the  strivings  of  the 
divine  spirit,  as  to  rush  with  greediness  on  the  perpe- 
tration of  those  actions,  when  divine  providence  may 
judicially  afford  them  the  awful  opportunity. 

Predestination,  as  thus  taught  in  the  holy  scriptures, 
is  a  doctrine  differing  widely  from  predestination,  as 
taught  by  Calvinism  and  Calvinism  improved.     Scrip- 


246  PREDESTINATION. 

tural  predestination  embraces  some  things  only,  but 
the  predestination  of  the  two  Calvinisms  comprehends 
all  things  whatsoever.  Bible  predestination  interferes 
not  with  the  essential  freedom  of  moral  agency ;  for 
though  it  consists  with  an  abandonment  of  habitual 
sinners  to  the  bondage  of  corruption,  and  delusions  of 
crrour;  yet,  these  corruptions  are  the  offspring  of 
their  own  misconduct ;  and  these  delusions  are  from 
satan,  the  god  of  this  world,  unto  whom  they  yielded 
themselves  as  willing  slaves.  Thus  was  Judas  hurri- 
ed on,  and  thus  Christ's  other  betrayers  and  murder- 
ers were  blinded  and  misled.  But  the  predestination 
of  Calvinism  and  Hopkinsianism,  admits  of  no  moral 
ability,  whereby  the  reprobate  could  ever,  in  any  wise, 
.have  escaped  final  perdition  ;  the  former  binding  the 
sinner  down  from  his  birth,  to  his  death,  under  a  sup- 
posed universal  depravity  of  all  his  faculties,  natural 
and  moral,  wholly  depriving  him  of  all  ability  to  obey 
either  the  law,  or  the  gospel :  Whilst  the  latter,  pre- 
posterously invests  the  reprobate  wretch,  with  perfect 
natural  power  to  perform  all  moral  requirements ;  and 
yet  fetters  him  from  all  such  action,  by  a  total  moral 
inability  and  depravity,  produced,  not  by  previous 
misconduct,  nor  yet  by  Satan,  but,  by  Deity  himself 
continually  operating  on  his  heart. 

And  here  it  is  important  further  to  observe  an  ex- 
isting errour,  great  in  itself,  and  the  prolific  parent  of 
other  errours,  originating  in  part,  from  mistaken  views 
of  predestination,  and  common  to  both  Calvinisms. 
It  consists  in  the  belief,  that  no  unregeneratc  man  is 
nnpable  of  performing  any  thing  as  a  mean,  tending' in 


PREDESTINATION.  247 

any  wise,  to  the  furtherance  of  the  procurement  of  his 
salvation  through  Christ ;  and  this  for  two  reasons. 
First,  because  the  predestinating  decree  of  all  things, 
has  unalterably  fixed  the  final  destinations  of  all  men, 
beyond  the  power  of  any  means  whatsoever  to  hasten 
©r  avert  them.  And  secondly,  because  the  law  re- 
quiring nothing  but  perfect  love,  is  only  further  viola- 
ted, by  every  effort  short  of  this  love,  which  the  sin- 
ner makes,  whether  by  confession  of  sin,  prayer,  or 
such  like  penitentiary  performances.  Hence  the 
preacher  not  unfrequently  is  involved  in  inextricable 
embarrassments,  for  happening  to  stumble  on  texts 
strongly  urging  repentance  and  reformation  on  sinners, 
but  being  systematically  taught  otherwise,  and  tossed 
to  and  fro,  betwixt  gospel  and  creed ;  he  fatigues 
himself,  and  disgusts  and  bewilders  his  hearers,  with 
a  jargon  of  contradiction  ;  one  moment  urging  on  sin- 
ners to  do  many  things,  and  the  next  moment,  assur- 
ing them  that  all  their  doings  are  worse  than  nothing ; 
for  they  are  only,  an  adding  of  further  sins,  to  former 
transgressions.  But  though  both  preacher  and  hear- 
ers, are  each  perplexed  and  dissatisfied,  yet,  neither 
knows  how  to  remedy  the  evil ;  by  disentangling  the 
truth  from  the  errour. 

But  the  way  is  plain  and  the  manner  obvious.  Only 
admit  what  the  scriptures  teach,  and  as  they  teach, 
and  there  will  be  no  difficulty. 

Admit,  that  what  God  unconditionally  decrees  and 
executes,  through  the  instrumentality  of  arty  of  his 
creatures,  necessitated  to  co-action  with  him,  by  his 
positive  influence  on  their  hearts,  are  acts,  of  God's 


248  PREDESTINATION. 

own  righteousness;  unto  whom  alone,  belongs  the 
supreme  glory,  whilst  inferiour  honour  is  confered  on 
the  favoured  instrument,  whom  he  thus  graciously  se-i 
lects  to  execute  his  will,  whether  it  be  a  Cyrus,  a  Jo- 
siah,  or  any  other  person.  And  on  the  other  hand, 
candidly  allow  that  God's  fixed,  and  yet  conditional 
decrees,  will  eventually  find  accomplishment,  agreea- 
bly to  the  predestinated  condition,  and  as  exemplified, 
in  the  several  cases  of  Joseph  and  his  brethren,  of 
Christ  and  Judas,  and  of  Jesus  and  his  betrayers,  and 
murderers.  And  distinctly  impressed  with  these  great 
truths,  the  preacher's  mind,  and  the  hearers  under- 
standings, will  greatly  be  relieved  as  to  the  difficulty 
of  clearly  distinguishing  betwixt  the  real  boundaries 
of  divine  decrees,  and  divine  sovereignty ;  and  of  hu- 
man freedom,  and  human  responsibility.  But  to  all 
this,  must  be  added,  clearly  discriminating  views  be- 
twixt the  relation  to,  and  the  demands  of  law  upon 
mankind,  and  the  operation  and  extent  of  gospel  con- 
ditional influence  upon  the  human  family,  in  order  to 
detect  the  fallacy  of  Calvinism,  in  arguing  from  the  de- 
mands of  the  law,  to  the  frustration  of  the  demands  of 
the  gospel.  The  law  saith,  "Thou  shalt  love  the 
Lord  thy  God,  with  all  thy  heart,  &c."  The  gospel 
saith  to  the  detected  sinner,  "  Thy  heart  is  rot  right 
"  in  the  sight  of  God.  Repent  therefore,  of  this  thy 
"  wickedness,  and  pray  God,  if  perhaps  the  thought 
"  of  thine  heart,  may  be  forgiven  thee."  And  again, 
"Draw  nigh  to  God,  and  he  will  draw  nigh  to  you. 
"  Cleanse  your  hands  ye  sinners,  and  purify  your 
"  hearts,  ye  double  minded.    Be  afflicted,  and  mourn 


PREDESTINATION.  249 

-'•'and  weep."  But  an  Hopkinsian  Calvinist  would 
say,  "  Sinner  make  you  a  new  heart  instantly,  for  you 
"are  well  able.     The   law  forbids  every  thing  but 

*  perfect  love ;  therefore,  at  the  peril  of  your  soul, 
"  neither  pray,  nor  weep,  nor  mourn,   but  first  love 

•  God,  and  then  believe  and  repent  after."     To  illus- 
trate this  subject,  we  will  suppose  an  officer,  a  soldier, 
and  a  doctor,  of  the  same   regiment  before  us.     The 
soldier  sick  and   wounded,  is  incapable  of  performing 
a  soldier's  duty.      The   officer  is  an  austere  man  of 
unfeeling  heart,  and  imperiously  orders  the  sick  man 
to  his  post  of  duty.     The  invalid,   for  such  he  is,  en- 
deavours to  obey  orders.   But  neither  his  dress,  his  gait, 
nor  yet  his  motions,  are  soldier-like.     He  is  threatened 
with  a  court  martial :  he  pleads  infirmity :  but  the  doctor 
interposes,  and  pleads  the  sick  man's  cause;  demands 
him,  as  belonging  to  his   department,   and  refutes  the 
erroneous  inferences  from  law,  which  under  pretended 
claims  of  justice,  would  subvert  the  well  authenticated, 
and  higher  claims  of  mercy.     Were  this  but  duly  re- 
flected on,   the  sin  sick  sinner  would  never  be  forbid- 
den to  pray,  but  would  be  directed  to  appeal  from  the 
erroneous  conclusions  of  men,  to  that  all  gracious  phy- 
sician of  souls,  who  is  infinitely  more  merciful  than  even 
the  good  Samaritan.      With  these  correct  and  impres- 
sive views  of  divine  truth,  the  preacher  would  not  de- 
part from  consistency  in  his  discourses,  nor  the  people 
be  justly  disgusted  with  paradox  and  absurdity.     But 
both    preachers   and  people,    fed  with  the  "  sincere 
milk,"  and  the  uncorrupt  *■  meat"  of  the  gospel  word^ 

Hh 


i'50  PREDESTINATION. 

would  grow  up  in  all  things  unto  Christ,  as  their  spir* 
itual  and  living  head. 

Well  aware  sir,  that  to  believe  in  the  predestination 
of  all  things,  without  any  exception  whatsoever,  is  an 
article  occupying  too  high,  and  too  important  a  place 
in  your  creed,  to  be  ever  readily  su  rrendered ;  and 
knowing,  that  if  any  were  to  be  so  surrendered,  that, 
the  very  last  predestinated  thing  given  up,  would  be 
the  eternal)  personal,  and  unconditional  destination  of 
Judas,  unavoidably  to  perform  the  traitorous  part, 
which  he  acted  in  the  murder  of  the  Saviour  of  men. 
I  therefore  can  easily  anticipate  your  strenuous  de- 
fence of  these  points.  Nor  should  I  be  at  all  surpri- 
sed, were  you  to  denounce  as  Arminian  heresy,  or 
even  as  something  still  worse,  the  foregoing  argumen- 
tation, opposed  so  direcdy  to  your  most  favourite 
points.  But  as  all  such  declamations  are  but  mere  im- 
potency,  I  shall  prefer  meeting  your  objections  in  the 
form  of  arguments. 

Objection  First.  "  The  assumption  of  arguments, 
"  militating  against  an  eternal,  unconditional,  and  per- 
"  sonal  predestination  of  Judas,  to  the  performance  of 
"  his  vile  actions ;  and  to  the  accomplishment  of  his 
"  fearful  end,  is  not  merely  a  feeble  attempt  in  support 
"  of  a  sinking  cause,  but  is  also  a  most  reprehensible 
"  misconstruction  of  the  most  obvious  and  undenia- 
"  ble  import  of  St.  Peter's  most  solemn  and  express 
"  declaration,  in  Acts  i,  16,  17,  18,  20.  "  Men 
"  and  brethren,  this  scripture  must  needs  have  been 
"fulfilled,  which  the  Holy  Ghost,  by  the  mouth  of 
"  David,  before  spake,  concerning  Judas,  which  was 


il 

a 


PREDESTINATION.  251 

"  guide  to  them  that  took  Jesus.  For  he  was  num- 
"  bered  with  us,  and  had  obtained  part  of  this  minis- 
"  try.  Now  this  man  purchased  a  field,  with  the  re- 
H  ward  of  iniquity  ;  and  falling  headlong,  he  burst 
"  asunder  in  the  midst,  and  all  his  bowels  gushed  out. 
For  it  is  written  in  the  book  of  psalms,  Let  his  hab- 
itation be  desolate,  and  let  no  man  dwell  therein ; 
and  his  bishopric  let  another  take."  These  words 
of  Peter,  although  generally  imagined  to  constitute  an 
impregnable  bulwark  of  Calvinistick  predestination,  are 
discovered,  when  closely  inspected,  to  afford  but  feeble 
aid  to  this  system,  and  as  is  clearly  manifest  from  the 
following  extract  from  a  note  thereon,  by  a  candid  and 
ingenious  Calvinist.  "  This  scripture  must  needs  have 
"  been  fulfilled,  &c.  Two  prophecies  are  (verse  20,) 
"  quoted  for  this  purpose,  from  Psalm  lxix,  25,  and 
"cix,  8,  and  it  has  been  matter  of  much  debate, 
"  whether  they  do  in  their  original  sense,  refer  to  Ju- 
"  das,  or  to  the  enemies  of  David.  It  is  certain  the 
"  sixty -ninth  psalm  is  not  to  be  confined  to  Judas. 
"  There  are  so  many  passages  m  both  the  psalms  in 
M  question,  more  applicable  to  David,  than  to  Christ, 
w  that  I  was  very  inclinable  to  render  the  words  be- 
"  fore  us,  The  scripture  which  the  Holy  Ghost  spake 
"  before,  by  the  mouth  of  David,  must  necessarily 
"  have  been  fulfilled  concerning  Judas,  &V.  But  it  is 
"  certain,  the  order  of  the  Greek  words  will  not  so 
"naturally  admit  this.  I  therefore  conclude,  that 
"  while  David  prophecied  of  the  calamities  that  should 
"  befal  his  persecutors,  it  was  revealed  to  him  by  the 
**  Holy  Spirit,  that  the  enemies  and  murderers  of  the 


252  PREDESTINATION. 

"  Messiah,  should  inherit  those  curses  in  all  their  ter- 
"  rour,  and  be  yet  more  miserable  than  the  persons 
"  on  whom  they  were  more  immediately  to  fall.  This 
"fact,  I  take  to  be  asserted  in  those  words  of  Peter, 
"  as  what  was  revealed  by  the  same  Spirit  to  him  as 
"an  apostle."  (Doddridge.)  This  judicious  and 
candid  commentator,  if  correct  in  this  note,  as  to  the 
main  fact,  revealed  by  the  Holy  Spirit,  first  to  David, 
and  afterwards  to  Peter ;  then  it  will  follow,  that  neith- 
er Judas,  nor  his  successor  in  office,  were  ever  made 
known,  personally  to  David,  but  that  he  foresaw  only 
the  certain  overthrow  of  Christ's  enemies,  without 
knowing  any  thing  personally,  concerning  any  of  them 
as  individuals  ;  and  that  all  he  knew  was,  that  one  be- 
traying a  high  trust,  should  have  dreadful  calamities 
inflicted  on  him,  whilst  a  successor  should  be  raised 
up,  to  fill  the  office  from  whence  the  traitor  should 
fall.  But  any  man  holding,  betraying,  and  falling 
from  that  office,  would  as  to  any  foresight  David  had 
of  those  events,  as  really  have  fulfilled  these  predic- 
tions, as  Judas  did.  And  it  is  of  great  importance 
here  to  remark  further,  that  as  David's  predictions  re- 
fered  so  much  more  particularly,  and  evidently  to  his 
own  enemies,  than  they  did  to  Christ's  enemies,  as  to 
require  a  special  revelation,  to  give  them  evidently  the 
latter  direction  ;  so  it  is  no  less  requisite  in  order  to  a 
right  understanding  of  Peter's  words,  to  examine  them 
strictly  by  correct  reasoning,  and  by  the  analogy  of 
other  New  Testament  references,  to  Old  Testament 
prophecies.  In  respect  to  close  and  correct  reasoning, 
we  must  apply  it  to  the  assertion  of  the  purchase  #f 


PREDESTINATION.  253 

4  field  by  Judas ;  for  we  know  that  Judas  never  did 
it — although  it  was  done  by  others,  with  his  thirty 
silver  pieces.  And  in  respect  to  analogy  of  similar 
references,  we  should  recollect  that  assertions  of  proph- 
ecies fulfilled,  are  frequently  so  made,  as  to  require  a 
qualified  explanation.  Three  only,  out  of  many  I 
shall  here  notice. 

First.  Matthew  n,  14,  15.  "  He  took  the  young 
li  child,  and  his  mother  by  night,  and  departed  into 
*'  Egypt,  and  was  there  until  the  death  of  Herod;  that 
"  it  might  be  fulfilled,  which  was  spoken  of  the  Lord, 
"  by  the  prophet,  saying,  out  of  Egypt  have  I  called 
"  my  son."  This  refers  to  Hosea  xi,  1,  "  When 
"  Israel  was  a  child,  then  I  loved  him,  and  called  my 
"  son  out  of  Egypt."  This  primarily  and  properly 
meant  Israel,  coming  out  of  Egypt,  under  Moses,  but 
figuratively  and  proverbially,  it  is  applied  to  Christ,  as 
delivered  out  of  the  hand  of  Herod,  whose  tyranny 
was  no  less  cruel  than  that  of  Pharoah. 

Second.  Matthew  u,  17,  18.  "Then  was  ful- 
"  filled  that  which  was  spoken  by  Jeremy  the  prophet, 
"  saying,  In  Ramah  was  there  a  voice  heard,  lamen- 
H  tation,  and  weeping,  and  great  mourning.  Rachel 
weeping  for  her  children,  and  would  not  be  com- 
forted, because  they  are  not."  "  This  prophesy 
'  and  its  application  differ  in  two  respects.  First,  the 
persons  spoken  of  in  the  prophesy  were  not  put  to 
"  death  as  in  the  history  ;  and  secondly,  the  lamenta- 
"  tion  described  by  the  prophet,  was  in  Ramah, 
"  whereas  that  by  the  evangelist  was  in  Bedilehem. 
"  Wherefore  the  application  of  the  prophesy  to  the 


U 


254  PREDESTINATION. 

"  slaughter  of  the  infants,  is  made  rather  by  way  of 
" {  accommodation,  than  completion.'  That  is,  it  is  an 
"  application  of  the  expressions  and  figures,  rather  than 
"  of  the  prophesy  itself.1'     (Macknight.) 

Third.  Matthew  xxvu,  9,  10.  "Then  was ful- 
*'  filled  that  which  was  spoken  by  Jeremiah  the  proph- 
4 '  et,  saying,  And  they  took  the  thirty  pieces  of  silver, 
"  the  price  of  him  that  was  valued,  whom  they  of  the 
"  children  of  Israel  did  value,  and  gave  them  for  the 
*'  potters  field,  as  the  Lord  appointed  me."  This 
passage,  every  candid  person  must  acknowledge  to  be 
attended  with  great  difficulties,  for,  although  here  as- 
cribed to  Jeremiah,  it  is  not  to  be  found  any  where  in 
the  writings  of  that  prophet ;  but  something  in  part 
like  it,  occurs  in  Zachariah.  "  So  they  weighed  for 
"  my  price,  thirty  pieces  of  silver.  And  the  Lord 
"  said  unto  me,  cast  it  unto  the  potter :  A  goodly 
"  price,  that  I  was  prized  by  them,  and  I  took  the 
"  thirty  pieces  of  silver,  and  cast  unto  the  potter  in  the 
«  house  of  the  Lord."     (xi,  12,  13.) 

To  reconcile  then,  the  evangelist  with  the  prophet, 
in  this  instance,  as  well  as  in  various  others,  requires  a 
candid  and  critical  exposition  of  both  prophesy  and 
quotation,  but  which  neither  time,  limits,  nor  subject 
will  here  permit. 

But  from  the  whole,  this  inference  most  plainly  and 
inevitably  results,  viz.  That  New- Testament  referen- 
ces, to  Old- Testament  prophecies,  are  fit  and  proper 
subjects  for  most  critical  investigation  ;  because  not 
unfrequently  the  latter  term  events,  fulfilments,  where 
they  bear  only  varieties  of  resemblance  to  predictions 


PREDESTINATION.  255 

in  the  former,  but  which  predictions,  have  more  full 
accomplishments  in  events  of  earlier  ages.  And  this 
critical  and  strict  scrutiny,  is  still  more  necessary, 
because,  whilst  some  predictions  have  a  full  and  per- 
fect accomplishment,  in  the  events  of  the  New-Testa- 
ment, alone  ;  yet  others,  in  their  completion,  are  di- 
vided so  as  to  comprehend  two  events,  one  in  the  old, 
and  another  in  the  New-Testament,  and  hence  these 
are  denominated  double  prophecies.  Numbers  xxiv, 
17,  affords  an  example  of  this  kind.  M  I  shall  see 
"  him,  but  not  now  :  I  shall  behold  him,  but  not  nigh  ; 
"  there  shall  come  a  star  out  of  Jacob,  and  a  sceptre 
"  shall  rise  out  of  Israel,  and  shall  smite  the  corners  of 
"  Moab,  and  destroy  all  the  children  of  Sheth."  For 
all  allow  that  in  David,  and  in  Christ  these  predic- 
tions received  accomplishment.  But  whilst  this  scru- 
tinizing attention  is  proper  in  all  cases  where  prophe- 
cies as  above,  are  quoted  by  the  evangelists,  it  is  more 
especially  so,  where  these  prophecies  refer  more  par- 
ticularly to  Christ's  sufferings,  and  their  attendant,  or 
remote  relations ;  because  the  predictions  refering  to 
these  events,  were  frequently  communicated  in  such  a 
mysterious  manner,  as  to  leave  the  prophets  themselves 
in  great  perplexity,  as  to  the  real  import  of  what  they 
had  themselves  foretold.  So  that  like  other  men,  they 
had  to  stud}',  to  pray,  and  to  inquire  diligently  into 
the  meaning  of  the  spirit  speaking  by  them — and  af- 
ter all  their  researches,  and  this  very  spirit  further  aid- 
ing them,  they  obtained  unto,  but  general  intimations, 
of  what  was  thus  to  come  to  pass.  The  premises, 
from  whence  these  inferences  are  derived,  are  contain- 


it 

C£ 
it 


256  PREDESTINATION. 

ed  in  1  Peter  i,  10,  11,  12.  "Of  which  salvation 
the  prophets  have  inquired,  and  searched  diligently, 
who  prophecied  of  the  grace  that  should  come  unto 
you  :  Searching  what,  and  what  manner  of  time,  the 
"  spirit  of  Christ  which  vtas  in  them  did  signify,  when 
"  it  testified  before  hand,  the  sufferings  of  Christ,  and 
"  the  glory  that  should  follow.  Unto  whom  it  was 
"  revealed,  that  not  unto  themselves,  but  unto  us, 
"  they  did  minister  the  things  which  are  now  reported 
"  unto  you,  by  them  that  have  preached  the  gospel 
"  unto  you,  with  the  Holy  Ghost  sent  down  from 
Ci  heaven ;  which   things   the   angels    desire  to   look 

"  into." 

In  this  interesting  scripture,  we  are  informed,  that 
the  objects  of  the  prophet's  inquiry,  and  diligent  search, 
was  to  know,  what  the  spirit  in  them  meant,  by  what 
they  predicted,  and  the  time  when  the  predictions 
should  be  accomplished ;  and  in  it  we  are  further  in- 
formed, that  the  knowledge  they  obtained  by  these  in- 
quiries was,  that  the  things  predicted,  were  "  not  for 
themselves,"  or  cotemporaries,  but  for  that  generation 
of  believing  Jews  and  Gentiles,  who  were  the  cotem- 
poraries of  the  Apostles.  Nor  can  more  than  this  be 
fairly  infered  from  this  passage.  And  as  it  would  be 
doing  violence  to  this  text,  to  extend  the  prophetic 
knowledge,  to  a  personal,  or  particular  knowledge  of 
the  apostles,  evangelists,  and  their  converts;  so  it 
would  be  doing  an  equal  violence  to  it,  to  extend  their 
views  to  a  particular  acquaintance  with  the  enemies  of 
Christ  and  his  church,  in  such  a  manner,  as  to  desig- 
nate personally,  a  Judas,  an  Herod,  a  Pontius  Pilate- 


PREDESTINATION.  257 

or  the  other  betrayers,  and  murderers  of  the  Saviour. 
And  as  the  prophets,  although  inspired  to  foretel 
events,  yet  needed  to  exert  diligent  inquiry,  in  order 
to  obtain  but  a  faint  and  general  knowledge  of  what 
they  themselves  foretold  ;  so  the  evangelists,  although 
inspired  to  connect  predictions  in  the  Old- Testament, 
with  events  recorded  in  the  New-Testament,  yet  they, 
like  the  prophets,  appear  to  have  equally  needed  the 
vigilant  exertion  of  their  own  minds,  in  order  to  dis- 
cern the  agreement  betwixt  such  predictions  and 
events ;  and  although  divinely  aided  in  such  exer- 
tions, yet,  they  appear  to  have  generally  communica- 
ted such  revealed  discoveries,  in  such  words  and  man- 
ner, as  were  most  familiar  to  themselves.  It  is  on 
this  ground  of  inference,  that  some  part  of  the  disa- 
greement betwixt  the  inspired  writers,  in  respect  to 
the  "  potter's  field,"  may  without  serious  difficulty,  be 
obviated.  For  unless  we  allow  a  personal  formation 
and  arrangement  of  ideas,  in  the  evangelists  them- 
selves, as  well  as  a  discretionary  latitude,  for  the  ex- 
pression of  their  ideas  ;  it  will  be  no  easy  task  to  re- 
concile Matthew  with  the  prophet,  nor  to  harmonize 
Peter  with  Matthew,  on  the  same  point.  For  proof 
of  this,  it  should  be  noted,  that  the  prophesy  makes 
no  manner  of  mention  of  a  "field"  being  purchased 
of  the  potter,  as  seeZacharias  xi,  13.  Although  Mat- 
thew in  chapter  xxvn,  9,  10,  making  use  of  a  figu- 
rative style,  asserts  contrary  to  plain  reality,  that  the 
prophesy  expressed  the  purchase  of  that  field.  But 
Matthew's  meaning  is  obvious ;  he  expressed  not  the 
words,  but  the  completion  of  the  prophesy.  And 
1 1 


258  PREDESTINATION. 

tvhich  completion  was  effected  in  the  act  of  the  chief 
priests,  when  with  Judas's  money,  they  purchased  the 
potter's  field.     And  in  respect  to   Peter  on  the  same 
point,  we  discover  in  him  as  great  a  departure  from 
reality  and  from  Matthew,  as  there  was  in  the  latter, 
from  reality  and  from  the  prophet :  For  the  act  of 
purchase,  performed  by  the  chief  priests,  after  Judas's 
death,  Peter  asserts,  was  done  by  Judas  himself.  Acts 
i,  18.     Here  then  it  is,  that  we  are  furnished  with  an 
all  important  clue  to  the  true  meaning  of  Peter's  words, 
in  Acts  i,   3  6.     In  this  passage,   this  apostle  gives  a 
personal  direction  of  Psalm   xli,   9,   to   Judas,   not 
merely  by  office,  character  and  conduct,  but  by  name. 
This  identification  of  name  and  person,  was  not  deriv- 
ed from  the  prophesy  itself:  But  as  Matthew  by  com- 
paring the  prophesy  with  the  price  paid  for  the  "field''' 
of  "  blood"  derived  from  both  his  inference,  as  above 
stated ;  so  Peter  comparing  David's  words,   with  the 
rank,  transgression,  and  end  of  Judas,  infered  his  as- 
sertion from  both,  thereby  only  meaning,  that  the  pre- 
diction of  the  Holy  Ghost,  speaking  by  David,  ob- 
tained completion  in  Judas.     Should  this  reasoning  be 
rejected  on  the  ground  of  its  derogating  from  Peter's 
infallibility  as  an  apostle,  and  as  incompatible  with  that 
baptism  of  the  Holy  Ghost  which  he  obtained  on  the 
great  day  of  penticost.     The  reply  in  this  case,  is  both 
easy  and  obvious,  and  in  more  ways  than  one.     First. 
Peter's  comment  on  this  prophesy,  concerning  Judas, 
was  made  before  he  icceived  the  baptism  of  penticos- 
tal  inspiration.     Secondly.    That  baptism   great  as  it 
was,  did  not  render  Peter  infallible  in  all  cases,  os 


PREDESTINATION.  259 

witness  the  necessity  of  a  vision  to  remove  his  errone- 
ous scruples  before  his  visit  to  Cornelius.     And  still 
further,  if  the  above  construction  of  Peter's  assertion, 
militates   aught    against    Peter's  apostoliek  qualifica- 
tions; then  an   unavoidable  and   similar  construction 
of  his  expressions,    concerning  Judas  as  purchasing  a 
field  which  he  never  did  purchase,  will  be  equally  hos- 
tile to  him,  and  the  like  objection  will  lie  against  Mat- 
thew, and   against  all   other   New- Testament  writers, 
who  have  written   in  the  same  style,  and  used  a  like 
manner  of  expression.     But  all  such  objections  arc 
but  mere  cavils,  and  destitute  of  all  argument,  because 
the  inspired  penman  designed  to  be  understood  in  these 
instances,  not  literally ',  but  figuratively.     And  in  diis 
figurative   style  of  both  prophets  and  evangelists,  we 
may  discover  a    portion  of  the   "  manifold  xvisdom  of 
God,"  whereby  agreeably  to  the  "mind  of  the  Spirit," 
things  fixed,  and  divinely  decreed  to  be  in  themselves 
inevitable  and  immutable,  are  nevertheless  so  connect- 
ed with  other   things  and  circumstances,  conditional 
and  variable  in  themselves,  as,  that  whilst  innocence  is 
subjected  to  unavoidable   sufferings  from  wickedness, 
still  wickedness    may  be  avoidable  by  those  who  per- 
petrate it,   that    so  divine  sovereignty,  and  human  lib- 
erty, may  fully  accord  and  harmonize  together. 

Objection  Second.  "  The  admission  of  the  pre- 
"  destination  of  any  event,  to  be  in  some  of  its  cir- 
"  cumstances  and  relations,  immutable  and  uncondi- 
"  tional ;  but  in  others,  unfixed  and  conditional,  im- 
"  plies  a  contradiction,  and  is  utterly  unexampled  in 
u-  the  bible."     This   objection  is   formidable   in  sound 


260  PREDESTINATION. 

only  ;  for  though  it  is  true  that  the  doctrine  here  ob- 
jected to,  is  such,  as  to  imply  a  contradiction  to  both 
Calvinisms,  yet  for  this  alone,  it  is  not  likely  to  be  in 
contradiction  either  with  itself,  or  with  the  soundest  rea- 
soning. I  shall  however,  here  confine  my  reply  to 
three  scriptural  facts,  and  which  if  well  authenticated, 
and  clearly  established  to  be  correctly  in  point,  will 
serve  every  purpose  of  sound  argumentation  on  this 
deciding  question. 

Fact  First.  The  death  and  sufferings  of  Christ,  pro- 
visionally stipulated  before  the  foundation  of  the  world, 
prefigured  by  the  shed  blood  of  innumerable  victims, 
foretold  by  many  prophets,  and  most  expressly  de- 
clared by  Christ  himself,  all  will  allow,  to  have  been 
as  to  the  thing  itself,  an  event  divinely  predestinated. 
And  yet,  it  is  indubitably  manifest,  that  there  was  in 
the  time  of  it,  another  thing,  adventitiously  and  con- 
tingently, so  connected  with  the  Redeemer's  passion 
and  death,  as  most  fearfully  to  impend  over  him  ;  but 
which  he  happily  averted  in  the  hour  of  his  agonizing 
prayers.  Our  authority  for  this  conclusion  is  found 
in  Hebrews  v,  7.  "  Who  in  the  days  of  his  flesh, 
"when  he  had  offered  up  prayers  and  supplications 
"  with  strong  crying,  and  tears  unto  him,  who  was 
"  able  to  save  him  from  death ;  and  was  heard  in  that 
"he  feared."  What  this  evil  was  which  Christ  thus 
so  much  apprehended,  but  which  through  his  strong 
crying  and  prayers  was  thus  averted,  is  to  us  unknown, 
because  expressed  only  under  the  figurative  appella- 
tion death.  But  it  nevertheless  affords  demonstrative 
proof  of  the  very  point  in  question  ;  because  whatever 


PREDESTINATION.  261 

this  dreaded  evil  was,  yet,  as  it  did  so  impend,  and 
was  so  averted,  it  was  a  circumstance  contingently  at- 
tendant upon  an  event,  predestinated  to  be  immutable 
in  some  other  respects.  Nor  is  there  any  possible 
way  of  avoiding  this  conclusion,  but  by  rejecting 
Paul's  testimony  as  to  the  fact ;  or  by  so  explaining 
away  the  meaning  of  this  text,  as  to  violate  the  fixed 
principles  of  reason  and  common  sense.  Or  yet,  by 
the  too  common  expedient  of  resorting  to  the  fallacy 
of  a  begging  of  the  question,  by  confidently  asserting, 
that  though  not  revealed,  yet,  that  most  certainly  it 
was  predestinated  that  Christ,  by  his  prayers  and  tears, 
shouid  have  so  averted  that  dreaded  evil. 

Facts  Second  and  Third.  Nearly  connected  with 
the  crucifixion  of  Christ,  was  the  decree  to  destroy 
Jerusalem,  by  the  armies  of  the  Romans.  The  hor- 
rours  and  fixedness  of  that  dreadful  event,  were  thus 
predicted  by  Christ,  "  And  when  ye  shall  see  Jeru- 
"  saiem  compassed  with  armies,  then  know  that  the 
"  desolation  thereof  is  nigh.  Then  let  them  which 
"  are  in  Judea,  flee  unto  the  mountains ;  and  let  them 
"  which  are  in  the  midst  of  it,  depart  out ;  and  let  not 
"them  that  are  in  the  countries  enter  thereinto.  For 
"  these  be  the  days  of  vengeance,  that  all  things  which 
"  are  written,  may  be  fulfilled.  But  woe  unto  them 
"  that  are  with  child,  and  to  them  that  give  suck  in 
"  those  days ;  for  there  shall  be  great  distress  in  the 
"  land,  and  wrath  upon  this  people.  And  they  shall 
"  fail  by  the  edge  of  the  sword,  and  shall  be  led  away 
"captive  into  all  nations:  And  Jerusalem  shall  be 
a  trodden  down  of  the  Gentiles,  until  the  times  of  the 


262  PREDESTINATION. 

"  Gentiles  be  fulfilled.  Verily  I  say  unto  you,  This 
"generation  shall  not  pass  away,  till  all  be  fulfilled. 
41  Heaven  and  earth  shall  pass  away :  But  my  words 
"  shall  not  pass  away."  (Luke  xxi,  20,  21,  22,  23, 
24,  32,  33.)  In  the  above  predictions  concerning 
Jerusalem,  so  circumstantially  detailed,  and  so  immu- 
tably then  predetermined,  there  are  two  essential  ap- 
pendages of  those  events  left  out  of  view,  viz.  the  pre- 
cise time  of  the  approach  of  the  Roman  armies  ;  and 
the  duration  of  the  calamities  which  they  were  to  in- 
flict. Both  of  which  appendant  circumstances,  Christ 
thus  in  Matthew  distinctly  impressed  upon  his  hear- 
ers. "  But  pray  ye,  that  3  our  flight  be  not  in  the 
"winter,  neither  on  the  sabbath  day."  (Matthew 
xxiv,  20.)  "And  except  those  days  should  be 
"  shortened,  there  should  no  flesh  be  saved  :  But  for 
"  the  elect's  sake,  those  days  shall  be  shortened." 
(verse  22.)  Nothing  therefore  is  plainer  as  to  the  ap- 
proach of  the  Roman  armies  to  Jerusalem,  and  their 
continuance  in  warfare  in  Judea,  than  that  the  former 
was  a  contingent  event,  and  the  latter  one,  concerning 
which,  the  divine  purpose  was  altered.  Pray  that 
your  flight  be  not  in  the  winter.  "  They  did  thus 
"  pray,  and  their  flight  was  in  the  spring."  (Wesley.) 
And  according  to  Eusebius,  their  place  of  retreat  and 
security,  was  to  Pella  beyond  Jordan.  "  This  direc- 
"  tion  which  was  given  by  Jesus  himself,  may  afford 
"  us  great  comfort.  For  it  shews,  that  notwithstand- 
"  ing  afflictions  befal  us,  by  the  decree  of  God,  the 
"  circumstances  of  them  may  be  mitigated  by  our 
"prayers."      (Macknight.)     And   as  the  prayers  of 


PREDESTINATION.  26 


a 


the  saints,  availed  to  the  diminishing  of  their  dangers 
and  sufferings  in  their  flight  from  Jesusalem  :  so  for 
their  sakes,  like  so  many  Lots,  escaping  from  destruc- 
tion, the  continuance  of  the  impending  danger  is 
shortened,  probably  through  the  prayers  of  Christ 
himself.  This  shortening  of  an  implied  primary  de- 
cree, in  respect  of  duration  of  calamity,  by  a  secon- 
dary restricting  decree,  the  evangelist  Mark,  thus  re- 
cords, "  And  except  that  the  Lord  had  shortened 
"those  days,  no  flesh  should  be  saved:  But  for  the 
"  elect's  sake,  whom  he  hath  chosen,  he  hath  shorten- 
ed the  days."*  (xiii,  20,  21.)  The  important 
doctrine  of  variable  and  conditional  circumstances  be- 
ing actually  appendant  on  events  most  certainly  pre- 
destinated, having  been  thus  firmly  established  by 
the  cogent  evidence  of  three  scripturalhj  attested 
facts ;  leads  directly  to  the  unavoidable  conclusion, 
that  the  Calvinistick  doctrine  of  an  unchansrable  fore- 
ordination  of  whatsoever  comes  to  pass,  is  neither  a 
scriptural  nor  a  true  doctrine ;  but  one  originating 
from  a  misconception  of  the  holy  scriptures,  through 
that  fallibility,  which  may  mislead  good  and  wise  men, 
when  once  unhappily  yoked  up  in  the  trammels  of 
some  popular  sect  leader ;  whose  every  dogma  de- 
mands implicit  belief,  and  his  every  errour  adoration. 
It  is  sir,  only  in  consequence  of  such  a  blinding  in- 
fluence, that  an  eternal  and  immutable  predestination 
of  all  things  which  happen,  is  infered  from  Matthew 
x,  29,  30,  SI.     "Are  not  two  sparrows  sold  for  one 

*  See  note  second  at  the  end  of  the  Letters. 


264  PREDESTItf  ATION. 

"  farthing  ?  And  one  of  them  shall  not  fall  on  the 
"  ground  without  your  Father.  But  the  very  hairs  of 
"  your  head  are  all  numbered.  Fear  ye  not  therefore, 
"  ye  are  of  more  value  than  many  sparrows. "  In  this 
passage,  the  superintending  providence,  and  not  the 
eternal  decrees  of  God  are  here  declared.  No  men- 
tion is  made,  or  intimation  given  of  an  eternal  decree, 
how  many  sparrows  should  exist  throughout  all  time, 
or  when  and  where,  each  should  fall  through  every 
age ;  but  simply,  a  present  superintending  agency,  af- 
fording each  support  and  protection,  and  likewise  the 
same  support  and  protection  to  Christ's  disciples,  the 
hairs  of  whose  heads  were  then  all  known  by  number. 
But  no  intimation  was  made,  when  this  numbering 
took  place,  whether  during,  or  before  their  formation 
in  the  "lower  parts  of  the  earth."  Psalm  cxxxix,  15. 
There  was  indeed  no  necessity  for  such  decrees  to  be 
formed  before  old  time,  in  order  to  regulate  each  min- 
utia  of  the  divine  conduct  in  ruling  the  world  through 
all  succeeding  ages.  For,  "  will  any  man  say,  that 
"  God  was  wiser  before  the  creation,  than  since?  Or 
"  had  he  more  leisure,  that  he  should  take  that  oppor- 
"  tunitv  to  settle  his  affairs,  and  make  rules  for  him- 
"self,  from  which  he  never  was  to  vary?  He  has 
"  doubtless  the  same  wisdom,  and  all  the  perfections  at 
M  this  day,  which  he  had  from  eternity.  His  under- 
"  standing  being  always  equally  clear  and  bright,  and 
"his  wisdom  equally  infallible."     (John  Wesley.) 


ELECTION. 


265 


LETTER  XVII. 

SIR, 

HAVING  unquestionably  wearied  your  pa- 
tience, in  the  preceding  letters,  I  have  now  for  your 
relief  to  promise,  that  this  Letter  on  Election,  with  the 
notes  which  follow,  shall  terminate  this  unwelcome 
series  of  communication. 

ELECTION. 

This  doctrine,  as  taught  by  both  Calvinisms,  is  con- 
sidered by  all  who  truly  understand  it,  as  necessarily 
involving  and  implying  therein,  the  belief  of  an  un- 
conditional efficacious  election  to  eternal  salvation  and 
glory  of  a  circumscribed  definite  portion  of  mankind 
termed  the  elect ;  and  an  absolute,  unconditional,  and 
irrevocable  consignment  to  remediless  and  eternal  de- 
struction and  misery,*  of  all  the  other  portion  of  man- 
kind called  reprobates^  or  the  non-elect.  The  lead- 
ing question  therefore,  in  our  present  enquiry  is,  do 
the  holy  scriptures  any  where,  teach  any  doctrine  con- 
cerning election,  which  in  any  wise,  will  warrant  this 
Calvinistick  construction  of  this  scriptural  term.*  In 
resorting  then,  to  the  holy  scriptures,  for  the  solution 
of  this  interesting  point,  we  will  commence  our  re- 
searches in  the  Old  Testament,  as  exhibiting  the  root 
of  election,  and  endeavour  in  the  New  Testament,  to 


*  Chose,   chosen,   and  predestinated,   are  terms,  not  unfie- 
^uently  used  as  synonymous  with  elect,  elected,  &c. 

Kk 


266  ELECTION. 

{race  the  development  of  its  branches.     We  begin 
therefore  with  Genesis  xxv,  23.  "  And  the  Lord  said 
"  unto  her,  (Rebekah)  two  nations  are  in  thy  womb, 
"  and  two  manner  of  people  shall  be  separated  from  thy 
V  bowels,  and  the  one  people  shall  be  stronger  than  the 
"  other  people,  and  the  elder  shall  serve  the  younger." 
To  this  text,  the  prophet  Malichi  affords  a  most  elu- 
cidating  comment,    viz.     "  Was  not  Esau  Jacob's 
"  brother  ?   Saith  the  Lord  :    Yet,  I  loved  Jacob,  and 
"  hated  Esau,  and  laid  his  mountains  and  his  heritage 
"  waste  for  the  dragons  of  the  wilderness.     Whereas 
"  Edom  saith  we  are  impoverished,  but  we  will  return 
"  and  build  the  desolate  places  :  Thus  saith  the  Lord 
"  of  hosts,   they  shall  build,  but  I  will  throw  down, 
"  &c."     (Chapter  i,  2,  3,  verse  4.)     From  this  un- 
erring comment,  as  well  as  from  the  original  text  it- 
self, it  most  indubitably  results,  that  Edom  and  not 
Esau,  and  the  Israelites  and  not  Jacob,  were  intended 
in  the  declaration  to   Rebekah.     And  as  this  love  to 
Jacob,  and  hatred  to  Esau,  respected  more  their  pos- 
terity than  themselves ;  so  it  is  clearly  manifest  that 
the  operation  of  this  love  and  hatred,  extended  not  into 
eternity,  but  was  restricted  to  the  present  life.     This 
love  operated  in  the   election  of  Israel,  to  the  inheri- 
tance of  the  land  of  Canaan,  and  in  due  time,  to  be- 
come the  visible  church,  through  many  generations. 
Whilst  this  hatred  produced  the   exclusion  of  the 
Edomites,  both    from  the  land  of  promise,  and  from 
the  covenant  which  God  made  with  the  descendants  of 
Jacob  at  Horeb  ;  (mentioned  in  Joshua  v,  3,  4,  5)  and 
also  subjected  them  to  signal  providential  corrections 


ELECTION.  267 

inflicted  on  them,  in  "  laying  their  heritage  waste,  for 
the  dragons  of  the  wilderness."     And  in  these  senses 
only,  it  was,  that  St.  Paul  in  the  ninth  of  Romans,  re- 
fered  to  the  fore  cited  texts  in  Genesis,  and  Malichi ; 
and  hence,  these  passages  "  Serve  as  a  key  to  explain 
"  the   Epistle  to  the   Romans,   where  the  words  are 
"  quoted ;  and  prove  to  a  demonstration,   that  they 
"mean  only  God's  bestowing  greater  temporal  favours, 
"  and  higher  opportunities  of  knowing,  and  doing  the 
divine  will  upon  some  men,  than  he  does  upon  oth- 
ers :    And   that,  merely  according  to  his  own  pur- 
"  pose ;  without  any  regard  to  their  merits,  or  demer- 
"  its ;  as  having  a  right  to  confer  greater  or  smaller 
"  degrees  of  perfection  on  whom  he  pleases."     But 
**  the   doctrine    of  unconditional    election  to  eternal 
"  life ;    or,    of   unconditional   reprobation   to   eter     n 
*'  death,  cannot  be  supported  by  the  example  of  God's 
"  dealings  with  Esau  or  Jacob  ;  or,  with  the  Edom- 
"  ites  and  Israelites."     (Doctor  Dodd.) 

And  with  this  instructive  commentary  on  the  divine 

dealings  with  Jacob  and  Esau,  strikingly  correspond 

the  following  observations  on  Romans   ix,   13,  by  a 

candid  and  pious  Calvinist.    "  It  is  certain  the  apostle 

"  does  not  here  speak  of  the  eternal  state  of  Jacob  and 

"  Esau,  (whatever  some  may  suppose  deducible  from 

"  what  he  says,)   nor  does  he  indeed,  so  much  speak 

"  of  their  persons,  as  of  their  posterity."    "  God's  lay- 

"  ing  waste  the    heritage  of  the  Edomites,  for  the 

"  dragons  of  the  wilderness,  is  so  different  a  thing 

"  from  his  appointing  the  person  of  Esau  to  eternal 

"  misery,  by  a  mere  act  of  sovereignty  without  regard 


268  ELECTION. 

"  to  any  thing  done,  or  to  be  done  by  him  to  deserve 
u  it,  that  I  will  rather  submit  to  any  censure  by  my 
"  fellow  servants,  than  deal  so  freely  with  my  Maker, 
"  as  to  conclude  the  one  from  the  other."*     (Doctor 
Doddridge.)     This  subject  of  Jacob's  election,  and 
Esua's  reprobation,  I  shall  here  conclude  in  the  words 
of  Adam  Clarke.  "  After  long  reprobation,  the  Edom- 
"  ties  were  incorporated  among  the  Jews,  and  have 
"  ever   since   been   undistinguishable   in  the   Jewish 
"church.     The  Jews,  on  the  contrary,  the  elect  of 
"  God,  having  been  cut  off  and  reprobated,  and  con- 
"  tinued  so  to  this  day.     If  a  time  should  ever  come 
"  when  the  Jews   shall   all  believe  in  Christ  Jesus, 
"  (which  is  a  general  opinion)  then  the  Edomitcs,  who 
"  are  now  absorded  amongst  them,   shall  also  become 
"  the    elect.      And  even  now,  Isaac  finds  both   his 
"  children  within  the  pale  of  the  Jewish  Church,  equal- 
"  ly  entitled  to  the  promises  of  salvation,  by    Christ 
"  Jesus,  of  whom  he  was  the  most  expressive,  and  il- 
"  lustrious  type." 

Election  we  next  discover  in  Deuteronomy,  "  For 
"  thou  art  a  holy  people  unto  the  Lord  thy  God  :  The 
"  Lord  thy  God  hath  chosen  thee  to  be  a  special  peo- 
"  pie  unto  himself,  above  all  people  that  are  upon  the 
"  face  of  the  earth.  The  Lord  did  not  set  his  love 
"  upon  you,  nor  choose  you,  because  ye  were  more 
"  in  number  than  any  people ;  for  ye  were  the  fewest 
"  of  all  people.  But  because  the  Lord  loved  you,  and 
"  because  he  would  keep  the  oath  which  he  had  sworn 
«r_ — _ — — — — ■ — - 

*  See  note  fourth,  at  the  end  of  the  Letters. 


a 
U 

a 


JLECTION.  260 

tc  unto  your  fathers."  "  Only  the  Lord  had  a  delight 
"  in  thy  fathers,  to  love  them,  and  he  chose  (that  is 
"  elected)  their  seed  after  them,  even  you  above  all 
"  people,  as  at  this  day.  Circumcise  therefore,  the 
foreskin  of  your  heart,  and  be  no  more  stiff  necked." 
Not  for  thy  righteousness,  or  for  the  uprightness  of 
their  heart,  dost  thou  go  to  possess  their  land,  but 
"  for  the  wickedness  of  those  nations,  the  Lord  thy 
"  God  doth  drive  them  out  from  before  thee,  and  that 
*'  he  may  perform  the  word  which  the  Lord  sware  un- 
"  to  thy  fathers,  Abraham,  Isaac,  and  Jacob.  Under- 
"  stand  therefore,  that  the  Lord  thy  God,  giveth  thee 
"  not  this  good  iand  to  possess  it  for  thy  righteous- 
"  ness ;  for  thou  art  a  stiff  necked  people."  (Deuter- 
onomy vn,  6,  7,  8,  x,  15,  16,  ix,  5,  6.)  The  first 
of  these  passages  as  implying  election,  is  in  the  New 
Testament  transfered  to  the  christian  church.  "  A 
"  special  people,  in  the  Septuagint,  a  peculiar  people, 
•■  a  private  property.  The  words  as  they  stand  in  the 
"  Septuagint,  are  quoted  by  the  apostle,  1  Peter  n,  9. 
(Clarke.)  The  Israelite  Church  is  here  called  a  holy 
people,  as  well  as  a  peculiar  people,  and  yet  are  de- 
claied  to  be  a  stiff  necked  people.  It  hence  is  unde- 
niable, that  their  saintship  consisted  more  in  external 
separation  and  profession,  than  in  real  holiness :  And 
therefore  are  called  upon  to  circumcise  their  hearts. 
But  still  there  were  really  holy  persons  amongst  them, 
even  a  Moses,  an  Aaron,  a  Caleb,  a  Joshua,  and  many 
others.  And  in  this  sense  it  was,  that  Peter  in  wri- 
ting an  epistle  to  a  number  of  Churches,  composed  of 
the  "  strangers  scattered  throughout  Pontus,  Galatia, 


270  ELECTION. 

Cappadocia,  Asia,  and  Bithynia,"  terms  them  elect ^ 
and  calls  them  "  a  chosen  generation,  a  royal  priest- 
hood, an  holy  nation,  &c."  For  the  Churches  in  Ga- 
latia,  were  unquestionably  greatly  undeserving  of  these 
high  encomiums,  except  in  this  restricted  sense.  For 
"  It  is  remarkable  (says  Macknight,)  that  the  Church- 
"  es  of  Galatia,  are  not,  as  the  other  churches  to  which 
"  Paul  wrote,  designed  the  churches  of  God,  or  of 
"  Christ,  perhaps  to  signify  that  they  did  not  deserve 
"  these  honourable  appellations,  on  account  of  their 
"  great  defection  from  the  truth  of  the  gospel."  But, 
as  from  the  New  Testament  itself,  there  is  an  over- 
whelming evidence,  that  the  christian  churches  gener- 
ally and  greatly,  resembled  the  Jewish  church  in  dis- 
orderly deportment,  and  in  the  existence  of  vicious 
members,  in  their  respective  communities ;  and,  as 
Christ  most  explicitly,  in  his  parables  of  the  tares,  and 
of  the  gospel  net  taught,  that  such  persons  and  things, 
were  unavoidable  in  his  churches.  Therefore,  in 
borrowing  these  titles  from  the  Jewish  church,  of  holy 
people,  peculiar  people,  chosen,  or  elect,  and  transfer- 
ing  them  with  other  titles  of  sanctified,  called  to  be 
saints,  &c.  to  whole  communities  of  professed  chris- 
tians. No  apostle  had  any  evangelical  warrant  for  so 
doing,  except,  in  the  restricted  sense  of  saintship  by 
profession,  in  visible  covenant  relationship  to  God, 
through  Christ :  But  still  with  a  well  grounded  pre- 
sumption that  real  saints,  and  heirs  of  life  eternal, 
though  personally  unknown  are  amongst  them  ;  unless 
such  apostle  were  endued  with  a  special  revelation  as- 
suring him  of  the  actual  heirship  of  each  individual. 


ELECTION.  271 

And  therefore,  in  this  qualified  and  restricted  sense 
it  was,  that  Paul  writing  to  the  carnal  church  at  Co- 
rinth, styled  them  "The  Church  of  God  at  Corinth, 
sanctified  in   Christ  Jesus,   called  to  be  saints,  &c." 
And  thus  also,  the  same  apostle  writing  to  persons 
whom  he  had  never  seen,  says,   "  Ye  also  are  the  cal- 
led of  Jesus  Christ :  To  all  that  be  in  Rome,  beloved 
of  God,  called  to  be  saints."  (Romans  i,  6,  7.)    But 
not  needlessly  to  multiply  examples,  I  shall  close  them 
here  by  instancing  1  Thesalonians  i,  4.     "  Knowing 
i '  brethren  beloved,  your  election  of  God."     "Your 
"  election.     This  being  said  to  the  whole  church  of 
"  the  Thessalonians,  cannot  be  understood  of  the  elec- 
"  tion  of  every   individual  to   eternal  life.     For  there 
"  were   among   them  some  who  walked  disorderly, 
"2    Thesalonians    in,    11,    concerning   whom,    the 
"  apostle  doubted  whether  they  would  obey  his  pre- 
cepts, Chapter    1,    Thessalonisns   v,   14.     Besides 
"  the  election  of  the  Thessalonians,  was  such,  as  left 
*  the  apostle  room  to  fear,  lest  the  tempter  might  have 
"  tempted  them  so  effectually,  as  to  make  his  labour 
among  them  fruitless.     Chapter  in,  5.     But  such 
a  fear  was  not  consistent  with  the  apostle's  knowl- 
"  edge  of  their  election  to  eternal  life.     The  election 
"  here  spoken  of,  is  that  which  Moses  has  described. 
"Deuteronomy   vn,  6.     The  Lord  thy   God  hath 
"  chosen  (elected)   thee  to  be  a  special  people  to  him- 
"  self,  above  all  people  that  are  upon  the  face  of  the 
"earth."     (Macknight.)     This  election  of  Israel,  as 
the  root  of  the  good  olive  tree  in  the  Old  Testament, 
which  thus  shoots  its  branches  into  the  elected  church- 


272  ELECTION" 

es,  composed  both  of  Jews  and  Gentiles,  in  the  New 
Testament,  we  will  now  consider  in  other  interesting 
points  of  view. 

This  election  of  Israel,  into  a  state  of  separation  un- 
to God,  although  not  for  their  worthiness,  but  for  the 
love  which  God  bore  to  them  and  to  their  fathers,  yet 
terminated  not  in  themselves  alone  ;  but,  through  them 
extended  benefit  to  the  surrounding  nations,   for  hav- 
ing committed  to  their  keeping,  the  knowledge  and 
worship  of  the  true  God ;  they  while  obedient,  were 
as  a.  city  set  on  a  hill ;  and  when  disobedient,   they, 
through  exemplary  punishment,   were  made  to  serve 
as  a  Lot's  wife,  to  the  Gentile  nations.     And  as  in 
this  manner  formerly,  so  now  in  their  present  disper- 
sion, God  by  them,  is  accomplishing  his  ancient  prom- 
ise unto  Jacob,  that  in  him,  should  all  the  families  of 
the  earth  be  blessed.     Genesis  xxvm,  14.     So  that 
this  election  was  designed  as  a  blessing  to  the  non- 
elect,  although  not  in  the  same  manner  or  degree,  as 
to  the  elect  themselves.     And  another  circumstance  no 
less  deserving  of  attention,  is,  that  when  the  elect  ob- 
tained the   inheritance  of  the  reprobate  Amorites  and 
others,  whom  the  land  spued  out  of  its  mouth,  the  rea- 
son was  not  because  the  former  deserved  it,  but  be- 
cause they  were  less  wicked  than  the  latter.     From 
all  which  we  learn,  that  a  mere  exercise  of  sovereign 
authority,  wholly   independent  of  wise,  gracious,  and 
equitable  motives,  is  not  the  basis  of  God's  elective 
and  reprobating  decrees,  which  are  ever  founded  upon 
immutable  reasons  of  righteousness,   in  the  unerring 
mind  of  deity  himself 


ELECTION.  273 

Elect,  is  a  distinguishing  appellation  confered  by 
the  Father  upon  his  Son  Christ.  "  Behold  my  ser- 
"  vant,  whom  I  uphold ;  mine  elect,  in  whom  my 
"  soul  delighteth  ;  I  have  put  my  spirit  upon  him  :  he 
V  shall  bring  forth  judgment  to  the  Gentiles."  Isaiah 
xl 1 1,  1.  Christ  appears  here  as  an  elected  builder, 
to  rear  unto  God,  a  church,  not  merely  of  Jewish  de- 
scent, but  also,  of  Gentile  converts  ;  and  whilst  Christ 
was  to  be  the  builder  of  this  church,  so  he  was  also 
appointed  as  its  foundation.  "  Therefore  thus  saith 
the  Lord  God,  Behold,  I  lay  in  Zion,  for  a  founda- 
tion a  stone,  a  tried  stone,  a  sure  foundation."  Isaiah 
xxviii,  16.  And  in  Psalm  cxvui,  22,  he  is  thus 
spoken  of:  "  The  stone  which  the  builders  refused, 
is  become  the  head  stone  of  the  corner."  Wherefore 
in  commenting  on  the  whole,  St.  Peter  styles  Christ 
a  chosen  foundation,  and  an  elect  corner  stone.  As 
the  Redeemer  was  thus  elected  to  rear  an  edifice,  of 
which  he  was  to  be  himself  both  heir  and  owner ;  so, 
under  master  builders  were  elected,  to  be  co-workers 
together  with  him,  in  conducting  the  various  parts  of 
this  vast  superstructure.  Moses,  Aaron,  and  all  the 
prophets  had  their  several  allotments.  John  the  Bap- 
tist, had  his  part  divinely  assigned  to  him,  even  before 
he  was  born.  Paul  was  separated  thereunto  from  his 
mother's  womb.  And  the  twelve  did  not  choose 
Christ :  But  Christ  chose,  ordained  and  sent  them 
forth  to  their  respective  labours.  But  these  elections, 
did  not  imply  Calvinistiek  reprobations.  Christ  was 
elected,  and  sent  into  the  world,  not  to  condemn  the 
world,  but  that  the  world  through  him  might  be  saved* 
l! 


274  ELECTiaiv. 

Moses  and  the  prophets  were  elected  to  warn  sinners 
to  escape  the  place  of  torments,  into  which,  the  rich 
man  plunged  himself,  by  disregarding  their  admoni- 
tions. John  the  Baptist,  could  not  prevail  on  Judas  to 
forsake  his  covetousness,  wherefore,  he  at  length  sold 
his  master  to  the  high  priests  for  the  price  of  the  pot- 
ter's field.  And  Herod,  and  the  rulers  and  Jews,  not 
being  baptized  with  the  baptism  of  John,  thereby  re- 
jected the  counsel  of  God  against  themselves,  and  ad- 
ding to  this,  an  utter  rejection  of  Christ's  ministry  and 
person,  thereby  finally  reprobated  themselves.  The 
election  of  Paul,  and  the  other  apostles,  was  not  to 
shut  the  doors  of  mercy,  to  a  world  of  sinners :  but, 
going  forth  into  all  the  world,  and  preaching  the  gos- 
pel unto  every  creature,  they  were  as  ambassadors  to 
beseech  sinners  in  Christ' *s  stead  to  be  reconciled  un- 
to God.  And  as  Christ  had  elected  labourers  in  that 
age,  so  he  has  had  through  every  age,  and  still  has 
elected  messengers,  who  still  warn  sinners  to  flee  from 
the  wrath  to  come  ;  and  to  fly  for  refuge  unto  Christ 
the  only  Saviour.  So  that  none  of  these  elections, 
whether  of  Jacob,  of  the  Jewish  church,  of  Christ,  of 
his  Prophets  or  Apostles,  or  inferiour  preachers,  or 
ministers,  even  to  the  present  day,  have  any  thing 
whatsoever  of  Calvinistick  reprobation  contained  in 
them  for  the  non  elect,  but  the  contrary ;  for  all  these 
persons  and  communities  are  thus  elected,  in  order 
that  others,  not  so  elected,  may  be  stirred  up  to  emu- 
lation, and  be  so  provoked  to  a  holy  jealousy,  as  to 
seek  salvation,  that   they  may  not  perish,  but   ob- 


ELECTION    AND   REPROBATION.  275 

tain  mercy  and  eternal  life,  through  him  who  hath 
loved,  and  given  himself  for  them. 

Particular  Election,  and  its  Satelite  Unconditional 
Reprobation.  We  are  now  sir,  to  attempt  a  candid 
examination  of  those  New  Testament  texts,  whereon 
Caivinistick  election,  with  its  inseparable  attendant  un- 
conditional reprobation  are  supposed  most  securely  to 
rest.  And  of  which  description  are  all  those  which 
indicate  a  purpose  of  election,  formed  before  the  foun- 
dation of  the  world;  such  as  Titus  i,  1,  2,  3,  4.  2 
Timothy  i,  9.  Ephesians  in,  11.  Also  1  chapter 
4,  5,  10,  11,  verses.  Romans  vni,  29,  30.  And 
also  1  Peter  i,  2.  Beginning  here,  with  the  first  in 
order,  we  shall  in  like  manner  so  proceed  to  the  end. 
"  Paul,  a  servant  of  God,  and  an  apostle  of  Jesus 
"  Christ,  according  to  the  faith  of  God's  elect ',  and  the 
"acknowledging  of  the  truth  which  is  after  godliness. 
"  In  hope  of  eternal  life,  which  God,  who  cannot  lie, 
"  promised  before  the  world  began.  But  hath  in  due 
"  times  manifested  his  word  through  preaching,  which 
"  is  committed  unto  me,  according  to  the  command- 
"  ment  of  God  our  Saviour.  To  Titus  mine  own  son 
"  after  the  common  faith,  &c.  "The  phrase  an  apostle 
according  to  the  faith  of  God's  elect,  if  correct,  would 
signify  that  St.  Paul  became  an  apostle,  in  answer  to 
the  praying  faith  of  the  church,  even  as  the  blind  men, 
mentioned  in  Matthew  obtained  sight  by  their  faith, 
viz.  "  According  to  your  faith,  be  it  unto  you."  ix, 
29  ;  but  this  signification  being  contrary  to  truth,  the 
phrase  consequently  is  erroneous.  Macknight  ren- 
ders it  "In  order  to  the   faith  of  the  elect,"  and  ex- 


276  ELECTION    AND   REPROBATION. 

plains  it  to  mean  "  An  apostle  of  Jesus  Christ    sent 
forth  by  him,   in  order  to  promote  the  faith  of  the 
Gentiles,  the  elected  people  of  God."     And  this  ex- 
position of  St.  Paul's  mission,   being,  to  preach  the 
gospel  faith  to  the  Gentiles  as  elected  of  God,  is  pow- 
erfully sanctioned  by  a  variety  of  collateral  evidence. 
It  perfectly   agrees   with  Paul's  commission  as  the 
apostle  to  the  Gentiles.     It  corresponds  with  his  stren- 
uous vindication  of  the  election  of  the  Gentiles,  even 
to  the  exclusion  of  the  unbelieving  Jews.     And  yet 
above  all  other  proofs,  it  is  substantiated  by  the  fore- 
cited  clause  in  the  fourth  verse,  "  Mine  own  son  after 
the  common  faith."     This  faith  therefore,  is  the  same 
as  that  mentioned  in  Jude  3,  viz.     "  The  faith  which 
was  once  delivered  unto  the  saints."     And  this  faith 
is  identically  that,  which  Paul  himself  thus  preached 
to  the  Corinthian  Gentiles,  viz.     "  Moreover  breth- 
'  ren,  I  declare  unto  you  the  gospel  which  I  preached 
'  unto  you,  which  also  ye  have  received,  and  wherein 
*  ye  stand  ;  by  which  also  ye  are  saved,  if  ye  keep  in 
'  memory  what  I  preached   unto  you,  unless  ye  have 
'  believed  in  vain.     For  I  delivered  unto  you  first  of 
'  all,  that  which  I  also  received,  how  that  Christ  died 
'  for  our  sins,   according  to  the  scriptures ;  and  that 
'  he  was  buried,  and  that  he  rose  again  the  third  day 
'according  to  the  scriptures."     (1  Corinthians  xv,  1, 
2,  3,  4.)     This  faith  therefore,  was  not  a  private  and 
special  one,  but  was  a  publick  and  common  faith. 
And  the  election  accompanying  it,  was  neither  uncon- 
ditional nor  absolute,  but  was  conditional,  both  in  res- 
pect to  justification  here,  and  to  eternal  salvation  in  the 


ELECTION    AND   REPROBATION.  277 

life  to  come;  for  neither  Jew  nor  Gentile  sinner,  had 
any  claim  to  divine  acceptance,  until  they  believed 
with  hearts  unto  righteousness  ;  as  saith  the  gospel, 
"  He  that  believeth  not  the  Son,  shall  not  see  life,  but 
the  wrath  of  God  abideth  on  him."  John  in,  36. 
And  after  having  believed,  continuance,  or  persever- 
ance in  faith  was  indispensable  in  order  to  the  attain- 
ment of  eternal  life,  even  as  saith  St.  Paul.  "Take 
"  heed  brethren^  lest  there  be  in  any  of  you  an  evil 
u  heart  of  unbelief,  in  departing  from  the  living  God. 
"  But  exhort  one  another  daily,  while  it  is  called  to 
"  day,  lest  any  of  you  be  hardened  through  the  de- 
"  ceitfulness  of  sin.  For  we  are  made  (final J  parta- 
"  kers  of  Christ,  if  we  hold  the  beginning  of  our  con- 
"fidence,  steadfast  unto  the  end"  And  as  this  gos- 
pel faith,  being  thus  conditional,  was  not  the  faith  of 
Calvinistick  election,  so  neither  was  it  that  of  Calvi- 
nistick  reprobation,  for  the  faith  of  the  gospel  by  the 
express  commandment  of  Christ  himself,  it  ever  con- 
ditional both  to  elect  and  reprobates  ;  for  he  said  unto 
the  twelve,  "  Go  ye  into  all  the  world,  and  preach  the 
"  gospel  unto  every  creature.  He  that  believeth  and 
"  is  baptized,  shall  be  saved ;  but  he  that  believeth 
"not  shall  be  damned."  Mark  xvi,  15,  16.  And 
in  this  most  authoritative  text,  we  have  unfolded  to 
us,  the  true  nature  of  God's  eternal  purpose,  concern- 
ing the  final  conditions  of  all  men,  to  whom  the  gos- 
pel is  preached.  Election  to  life  eternal,  was  purposed 
towards  all  obedient  believers,  and  perdition  was  de- 
signed as  the  reward  of  impenitence  and  unbelief. 
:\nd  from  this  conditionality  of  the  eternal  purpose. 


278  ELECTION   AND    REPROBATION. 

results  moral  freedom,  and  that  accountability,  which 
renders,  all  men  responsible  to  the  decisions  of  the 
judgment  day. 

Second.  "  Who  hath  saved  us,  and  called  us,  with 
"  an  holy  calling,  not  according  to  our  works,  but  ac- 
"  cording  to  his  own  purpose  and  grace,  which  was 
"given  us  in  Christ  Jesus,  before  the  world  began." 
Although  there  is  a  close  affinity  betwixt  this  passage, 
and  that  already  considered  from  Titus,  yet,  there  are 
some  particulars  in  this,  not  so  immediately  expressed 
or  included  in  the  former.  These  shades  of  difference 
may  be  comprised  under  three  heads.  First.  An  holy 
calling.  Second.  Called  not  according  to  works.  And 
third.  This  calling  was  according  to  a  purpose  before 
the  world  began,  thereby  confering  grace  as  a  gift 
through  Christ. 

First.  An  holy  calling.  Why  the  invitations  and 
calling  of  the  gospel  are  denominated  an  holy  calling, 
is  a  circumstance  in  itself,  plainly  manifest,  viz.  be- 
cause the  gospel  affords  to  mankind,  through  means 
of  its  instructions,  its  motives,  its  discipline,  and  its 
attendant  spiritual  influences,  the  most  powerful  in- 
ducements and  opportunities  of  becoming  truly  holy 
in  heart,  life  and  conversation.  And  with  this  well  ac- 
cords the  words  of  Peter,  "  As  he  who  hath  called 
you  is  holy,  so  be  ye  holy  in  all  manner  of  conversa- 
tion." The  calling  by  the  gospel  to  repentance  and 
holiness,  and  to  partake  of  the  hallowed  privileges  of 
the  christian  church,  was  in  the  appointed,  and  accept- 
ed time  of  the  apostles  ministry,  a  calling  common, 
and  free,  for  both  Jews  and  Gentiles,  as  saith  Paul, 


.ELECTION   AND    REPROBATION.  279 

'  Even  us  whom  he  hath  called,  (to  be  his  church,) 
M  not  of  the  Jews  only,  but  also  of  the  Gentiles.  As 
"  he  hath  said  also  in  Osee,  I  will  call  them  my  people 
"  which  were  not  my  people  ;  and  her  beloved,  which 
"was  not  beloved."  Romans  ix,  24,25.  But  as 
the  disobedient  Jews,  through  means  of  unbelief,  lost 
their  birth  right,  to  all  the  privileges  of  this  high  and 
holy  calling ;  so,  the  called  and  believing  Gentiles, 
were  reminded  that  they  stood  only  by  faith,  and  were 
admonished  not  to  be  high  minded,  but  to  fear,  lest 
in  case  of  unbelief,  the  same  severity  which  spared 
not  the  natural  branches,  should  also  not  spare  them. 
The  methods  of  divine  dealing,  were  alike  impar- 
tial to  all  who  were  "  the  called."  Perseverance  in 
faith  and  love,  terminated  in  eternal  salvation  ;  and 
the  contrary  rendered  this  calling  abortive.  And  hence 
said  Jesus  Christ,  "  Many  are  called,  but  few  are 
chosen."     Matthew  xxn,  14. 

Second.  "  Called  not  according  to  works."  As 
Abraham  had  performed  no  works  previously  to  his 
being  called,  meriting  that  high,  honour,  nor  yet  his 
Son  Isaac,  nor  his  Grandson  Jacob,  whereby  either 
could  have  deserved  the  favours  bestowed  respectively 
on  them  :  so  neither  had  the  Gentiles  performed  any 
works  meriting  the  favour  confered  on  them,  when 
called  in  the  apostolick  age  to  partake  of  the  unsearch- 
able riches  of  the  gospel.  But  notwithstanding  this, 
still,  as  faith  on  the  part  of  the  spared  remnant  of  the 
Jews  was  indispensable,  in  order  to  their  not  being 
broken  off  from  the  good  olive  tree  ;  so,  in  like  man- 
ner, when  the  gospel  was  gratuitously  tendered  to  the 


280  ELECTION    AND    REPROBATION. 

Gentiles,  faith  on  their  part,  accepting  of  and  obeying 
the  holy  calling,  was  indispensably  essential  in  order 
to  their  salvation  :  and  a  credible  profession  of  faith, 
was  no  less  essential  to  their  being  visibly  grafted  in 
amongst  the  remaining  branches  of  the  good  olive. 

Third.  This  calling  was  according  to  a  purpose, 
confering  grace  and  given  in  Christ  before  the  world 
began*  This  latter  clause,  "  before  the  world  began," 
is  also  contained  in  Titus  I,  2,  and  was  designedly  re- 
served for  consideration  of  it  in  this  place.  Macknight 
in  his  literal  translation,  renders  it,  "  before  the  times 
of  the  ages."  And  in  justification  of  his  departure 
from  the  present  version,  he  observes  thus ;  "  Sup- 
"  posing  the  Greek  word  in  this  clause  to  signify  eter- 
"  naU  the  literal  translation  of  the  passage  Would  be, 
"  before  eternal  times.  But  that  being  a  contradic- 
"  tion  in  terms,  our  translators,  contrary  to  the  propri- 
"  ety  of  the  Greek  language,  have  rendered  it,  before 
"  the  world  began."  And  in  respect  to  the  grace 
then  given  in  Christ,  he  considers  it  as  "  that,  which 
was  given  to  all  mankind  after  the  fall,  in  the  promise 
that  the  seed  of  the  woman  should  bruise  the  head  of 
the  serpent."  Nor  can  this  comment  be  refuted  with 
facility,  until  such  time  as  St.  Paul's  testimony  be- 
comes unworthy  of  belief.  For  discoursing  on  the 
subject  of  grace  or  favour  divinely  confered  on  man- 
kind through  Christ,  "  before  the  times  of  the  ages," 
which  gave  birth  to  the  descendants  of  Adam,  he  thus 
asserted,  that  "  Not  as  the  offence,  so  also  is  the  free 
"gift.  For  if  through  the  offence  of  one  many  be 
"'dead,  much  more  the  grace  of  God  and  the  gift  by 


ELECTION-     AND    REPROBATION".  281 

w  grace,  by  one  man,  Jesus  Christ,  hath  abounded 
"  unto  many."  "  For  the  judgment  was  by  one  to 
"  condemnation,  but  the  free  gift  is  of  many  offences 
"  to  justification. "  "  Therefore,  as  by  the  offence  of 
"  one,  judgment  came  upon  all  men  to  condemnation, 
"  even  so,  by  the  righteousness  of  one,  the  free  gift 
"  came  upon  all  men  unto  justification  of  life."  Ro- 
mans v,  15,  16,  18.  Should  any  doubt  arise  wheth- 
er "  the  gift  by  grace  by  one  man  Jesus  Christ" 
here  mentioned  in  Romans ;  and,  the  "purpose  and 
grace  given  us  in  Christ  Jesus,"  as  mentioned  in  2 
Timothy,  i,  9,  are  one  and  the  same  divine  bestow- 
ment  of  grace  ?  it  will  need  only  to  be  duly  remem- 
bered, that  these  several  epistles  were  written  by  one 
and  the  same  divinely  inspired  writer ;  and  then,  from 
such  consideration  will  result  so  high  a  degree  of 
probability,  as  will  render  its  denial  in  no  small  degree 
unreasonable.  But  as  some  readers  may,  notwith- 
standing, dissent  herefrom,  and  alledge  that  the  grace 
mentioned  in  Romans,  is  only  "  common  grace," 
given  to  all  men,  but  that  the  "  grace  "  mentioned  in 
Timothy  is  "  special  grace,"  and  given  only  to  the 
saints.  To  such  objection,  if  made,  I  would  reply, 
that  the  holy  scriptures  make  no  such  distinctions  as 
those  of  common  grace,  and  special  grace.  But  it  is 
most  certainly  true  that  they  most  explicitly  teach, 
that  "  the  grace  of  God  which  bringeth  salvation,  hath 
appeared  to  all  men."  Titus  n,  11.  That  God  is 
"  not  willing  that  any  should  perish,  but  that  all  should 
"come  to  repentance"  2  Peter,  in,  9.  And  thatthey 
exhort  us  to  pray  for  all  men,  because  "  tins  is  good 

m  m 


282  ELECTION    AND    REPROBATION. 

" and  acceptable  in  the  sight  of  God  our  Saviour: 
"  Who   wiil  have  all  men  to  be  saved,  and  to  come 
"  unto  the  knowledge  of  the  truth.     For  there  is  one 
"  God,  and  one  Mediator  between  God  and  men,  the 
"  man  Christ  Jesus :  Who  gave  himself  a  ransom  for 
"all."     1  Timothy,  ii,   3,  4,   5,   6.     But  although, 
thus  most  clearly  manifest,  that  there  is  no  sufficient 
ground  for  "  special   grace,"   and  "  special   calling," 
in  the  Calvinistick  exclusive  and  monopolizing  mean- 
ing of  those  terms  :  yet,   there  are   real  scriptural  dis- 
tinctions of  divine  favour  and  grace,  and  which  never 
should  be  forgotten.     These   distinctions  we  are  most 
correctly  taught  by  Christ  himself,  in  his  instructive 
parable  of  the  talents.     For  therein  we  are  informed  of 
the  diversity  of  grace  and  favour  divinely  confered  on 
mankind,  under  the  emblems  of  one,  two,   and  five 
talents.     Applying  then  this  evangelical  key,  to  un- 
lock the  hidden  mysteries  of  the  divine  purpose  of 
grace  in  Eden,  we  thereby,    in  the  first  instance,   per- 
ceive one  talent  of  grace  and  holy  calling  confered  on 
the   antediluvians,     and    on   the    Gentiles ;     whereby 
through  the  law   written  on  their  hearts,   the  teachings 
of  tradition,  and  the  light  of  reason,  aided  by  the  striv- 
ings of  the  spirit,  they  were  divinely  taught  to  fe;ir  God 
and  become  workers  of  righteousness.     Secondly,  we 
discover  the  purpose  formed  of  confering  two  talents 
upon  the  descendants  of  Abraham,   in  the  covenant  of 
circumcision,  and  in  the  holy  calling  to  become  God's 
peculiar  and  special  people.     And  lastly,  we   behold 
the  purpose  unfolded  in  the  gospel  "  due  times,"  of 
imparting  the  five  talents  of  grace  and  holy  calling  to 


ELECTION    AND    REPROBATION.  283 

the  believing  remnant  of  Jews,  and  to  the  multitude 
of  believing  Gentiles,  who  should  accept  the  gospel  of- 
fers of  salvation  to  life  eternal. 

Text  third.  "According  to  the  eternal  purpose 
"  which  he  purposed  in  Christ  Jesus,  our  Lord." 
"  As  he  hath  chosen  us  in  him,  before  the  foundation 
"  of  the  world,  that  we  should  be  holy,  and  without 
"  blame  before  him  in  love."  "  Having  predestinated 
41  us  to  the  adoption  of  children  by  Jesus  Christ  to 
"  himself,  according  to  the  good  pleasure  of  himself." 
"  That  in  the  dispensation  of  the  fulness  of  times,  he 
"  might  gather  together  in  one,  all  things  in  Christ, 
"  both  which  are  in  heaven,  and  which  are  on  earth, 
"  even  in  him  who  worketh  all  things  after  the  coun- 
*'  sel  of  his  own  will." 

In  these  passages  we  behold  a  divine  purpose  de- 
clared, resulting  alone  from  the  counsel  of  God's  own 
will.  Its  origin  was  from  before  the  foundation  of  the 
world.  Its  operation  was  the  predestinating  through 
Christ,  an  adoption  of  children  to  be  effected  in  the 
dispensation  of  the  fulness  of  times.  And  its  final  is- 
sue, the  gathering  together  in  one,  of  all  things  in 
Christ ;  both  of  things  which  are  in.  heaven,  and 
which  are  in  earth. 

In  the  scriptures  on  election  heretofore  considered, 
we  descried  this  same  system  gradually  unfolding. 
In  the  substitution  of  a  second  Adam  in  place  of  the 
first,  we  recognised  its  character  to  be  that  of  mercy. 
And  in  abounding  grace  through  Christ,  more  than 
compensating  for  all  losses  sustained  through  a  first 
parent's  transgression,   we  beheld  its  increased  devel- 


284  ELECTION    AND    REPROBATION, 

opment.  This  abounding  grace  operated  in  the  dis- 
tribution of  talents  to  Gentiles,  Jews  and  christians, 
during  the  ages  of  their  respective  dispensations. 
These  talents  confered  without  respect  to  previous  de- 
servings,  we  beheld  were  committed  in  trust,  under 
the  responsibility  to  the  possessor,  of  accountability  in 
a  day  of  future  judgment  and  of  righteous  retribution. 
But,  in  order  duly  to  effect  this  purposed  or  predes- 
tinated exhibition  of  retributive  justice,  manifold  wis- 
dom, and  abounding  grace  and  mercy,  through  the 
interposition  of  the  Lord  Jesus  Christ ;  it  behooved 
him  to  suffer  upon  the  cross,  to  arise  from  the  dead, 
and  ascending  and  entering  into  his  glory,  to  give  com- 
mandment to  his  apostles  and  ministers  to  preach  the 
gospel  in  his  name,  throughout  all  the  world,  unto 
every  creature.  Pursuing  this  subject  to  its  final,  re- 
vealed issue,  we  are  led  progressively  through  other 
scriptures,  to  a  point  in  duration,  in  which  glory 
crowns  in  eternity,  the  efforts  which  grace  unceas- 
ingly had  made  during  the  lapse  of  the  ages  in  time. 
For  in  those  scriptures  we  are  informed  of  the  wicked 
being  put  down,  the  righteous  being  exalted,  of  Christ 
reigning  to  complete  victory,  and  having  reconciled 
(or  united)  all  things  to  himself  as  the  head,  to  become 
himself  subjected  to  the  Father,  that  God  may  be  all 
in  all.  But  on  these  points  these  scriptures  will  speak 
best  for  themselves.  "  And  being  found  in  fashion  as 
"  a  man,  he  humbled  himself,  and  became  obedient 
"  unto  death,  even  the  death  of  the  cross.  Wherefore 
"  God  also  hath  highly  exalted  him,  and  given  him  a 
"  name  which  is  above  every  name  :  That  at  the  name 


ELECTION    AND    REPROBATION.  285 

Kt  of  Jesus  every  knee  should  bow,  of  things  in  heav- 
"  en,  and  things  in  earth,  and  things  under  the  earth : 
"  And  that  every  tongue  should  confess  that  Jesus 

V  Christ  is  Loid,  to  the  glory  of  God  the  Fath- 
er." Phillippians  n,  8,  9,  10,  II.  "  For  it  pleased 
"  the  Father  that  in  him  should  ail  fulness  dwell.  And 
"  having  made  peace  by  the  blood  of  his  cross,  by 
"  him  to  reconcile  all  things  to  himself;  by  him,  I 
"  say,  whether  they  be  things  in  earth,  or  things  in 
"heaven."     Colossians    i,    19,   20.     "  Then  cometh 

the  end,  when  he  shall  have  delivered  up  the  king- 

V  dom  to  God,  even  the  Father ;  when  he  shall  have 
"  put  down  all  rule,  and  all  authority  and  power.  For 
"  he  must  reign,  till  he  hath  put  all  enemies  under  his 
"feet."  "  And  when  all  things  shall  be  subdued  un- 
"  to  him,  then  shall  the  Son  also  himself  be  subject 
"  unto  him,  that,  put  all  things  under  him,  that  God 
"  may  be  all  in  ail."     1  Corinthians,  xv,  24,  25,  28. 

But  in  this  revealed  result  of  this  divine  predestina- 
ting purpose,  nothing  whatsoever  is  discoverable,  from 
whence,  to  infer  the  Caivinistick  decree  of  reproba- 
tion.*    And   when  we  shall  duly  have  attended  to 


ti 


*  From  the  forecited  connection  of  texts,  resulting  as  before 
stated,  in  the  subjection  of  all  things  to  God,  some  writers  seem 
confidently  to  infer,  a  final  restoration  of  all  mankind,  and  even 
of  the  fallen  angels,  to  divine  favour  and  consequent  felicity. 
But,  before  confidence  is  reposed  in  conclusions  thus  infered, 
it  would  be  but  prudent,  to  weigh  well,  and  with  calm  delibera- 
tion to  consider,  how  sucb  final  restoration,  and  salvation,  can 
ever  consist  or  harmonize  with  Christ's  declaration,  concern- 
ing a  blasphemy,  which  never  hath  forgiveness?    With  the 


286  ELECTION    AND    REPROBATION. 

another  revealed  purpose,  secondary  and  subservient 
to  the  grand  design,  of  reconciling  all  things  to 
Christ,  as  their  head  ;  we  shall  then  perhaps,  discover 
as  much  reason,  to  call  in  question  the  propriety  of 
infering  Calvmistick  election,  from  the  fore  mentioned 
texts,  cited  from  Ephesians,  as  we  did  irom  those  last 
quoted  from  Colossians  and  1  Corinthians. 

This  other  revealed  divine  purpose,  occurs  in  Ephe- 
sians in,  1,  2.  3,  4,  5,  and  6  verses.  "  For  this 
"  cause,  I  Paul,  the  prisoner  of  Jesus  Christ,  for  you 
"  Gentiles.  If  ye  have  heard  of  this  dispensation  of 
"  the  grace  of  God,  which  is  given  me  to  )  ou  ward  ; 
"  how  that  by  revelation,  he  made  known  unto  me 
"  the  mystery,  (as  I  wrote  a  foretime  in  few  words, 
"  whereby  when  ye  read,  ye  may  understand  my 
"  knowledge  in  the  mystery  of  Christ,)  which  in  other 
"  ages,  was  not  made  known  unto  the  sons  of  men, 
"as  it  is  now  revealed  unto  his  holy  apostles  and 
"  prophets,  by  the  spirit ;  that  the  Gentiles,  should 
"  be  fellow  heirs  of  the  same  body,  and  partakers  of 
"  his  promise  in  Christ,  by  the  gospel." 


torments  of  Fire  unquenchable,  and  a  never  dying  worm  ?  With 
the  loss  of  the  soul  ?  or  of  body  and  soul,  being  liable  to  destruc- 
tion in  hell  fire  ?    And  of  suffering,  by  paying  the  uttermost 
farthing  ?  Or  how  consist  with  such  hardness,  as  renders  a  re- 
newal to  repentance  impossible  ?    Or  yet,  how  accord  with  per- 
ishing utterly  in  their  own  corruption  ?  Or  yet  again,  with  their 
last  end  being,  that  of  being  burned  ? 

Reader,  canst  thou  reconcile  these  contrarieties  ?  And  with- 
out reconciling  them,  wilt  thou  volunteer  in  the  belief  of  con- 
tradictions ? 


ELECTION   AND    REPROBATION.  287 

if  in  this  place,  due  attention  is  paid,   to  the  apos- 
tles design  in  thus  writing,  as  well  as  to  what  he  has. 
here  written,  it  will  tend  to  diffuse  great  light  over  the 
main   subject  of  our  inquiries.     The  doctrine  of  the 
cross  in  that  age,  was  to  the  Jews,  a  stumbling  block, 
and  to  the  Greek's,  foolishness.     And  the  uniting  of 
both  by  one   Church,  into  one  body,   to  the  former, 
was  a  most  offensive  innovation  ;  and   to  the  latter  a 
ridiculous  novelty,     Paul,  as  the  Apostle  to  the  Gen- 
tiles p-rceived  and  felt,  in  a  very  peculiar  manner,  the 
great  difficulties  arising  from  these  Jewish  prejudices 
on  the  one  hand,  and  from  this  gentile  ignorance  upon 
the  other.     Hence,  he  had  here  in  view,  to  endeavour 
to  overcome  these  prejudices,   and  to  dispel  this  igno- 
rance.    And  in  order  to  effect  this  design,  he  conced- 
ed to   both  parties,  that  their  union  into  one  church, 
had  been  a  mystery,  hidden  from  the  sons  of  men,  in' 
the  preceding  ages,   but   maintained,  that  it  was  now 
no  longer  so ;  because,  it  was  revealed  by  the  spirit, 
to  the  holy  apostles  and  prophets ;  and  asserted,  that 
it  was  also  revealed  to  him,  as  well  as  to  them,  "That 
"  the  Gentiles  should  be  fellow  heirs  of  the  same  body, 
"  (with  the  Jews,)  and  partakers  of  his  (God's)  prom- 
"  ise  in  Christ,  by  the  gospel."     And  of  this,  he  had 
"written  a  foretime  in  few  words,"  viz.  in   Chapter 
i,  9,    10,   11   verses.     "Having  made  known  to  us 
"  the  mystery  of  his  will,  according  to  his  good  pleas- 
"  ure,  which  he  hath  purposed  in  himself:    That,  in 
"  the  dispensation  of  the  fullness  of  times,  he  might 
"  gather  together  in  one,   all  things  in   Christ,  both 
1  which  are  in  heaven,  and  which  are  in  earth,  even  in      • 


288  ELECTION   AND    REPROBATION. 

"  him  :  In  whom  we  have  obtained  an  inheritance,  be- 
"  irfg  predestinated  according  to  the  purpose  of  him, 
"who  worketh  all  things,  according  to  the  counsel  of 
"  his  own  Will."  We  have  here  then,  most  manifest- 
ly, a  key  furnished  us  by  St.  Paul  himself,  whereby 
to  unlock  the  otherwise  hidden  meaning  of  the  terms 
mystery,  chosen,  purpose,  and  predestination,  as  used 
by  him,  in  this  epistle  to  the  Ephesian  church.  And 
which  meaning  thus  unfolded,  instructed  the  profes- 
sing believers,  in  Ephesus,  both  Jews  and  Gentiles, 
that  they  as  a  church,  in  its  collective  capacity,  were 
chosen  and  predestinated,  together  with  the  other 
churches  of  that,  and  of  succeeding  ages,  to  partake 
(as  several  parts  of  the  same  body,)  of  the  promise  of 
salvation,  through  Christ,  as  revealed  in  the  gospel. 
Such  election  and  predestination  as  this,  which  thus  is 
taught  by  the  apostle,  accorded  indeed  well  with  the 
true  spirit,  and  real  character  of  the  gospel.  For  it  de- 
barred none  from  a  possibility  of  obtaining  salvation ; 
whilst  to  innumerable  millions,  it  communicated  great- 
ly increased  powers  and  opportunities,  to  lay  hold  up- 
on life  eternal ;  for  by  confering  on  them  the  advanta- 
ges of  gospel  instructions)  means,  influences,  and  or- 
dinances, it  thereby  elevated  them  into  the  most  fa- 
voured condition,  of  an  endowment  with  the^c  tal- 
ents. And  herewith  agrees  the  following  comment., 
by  a  judicious  writer  on  this  subject.  "  This  election 
"  doth  import  rather  their  being  chosen  to  the  enjoy- 
"  ment  of  the  means  of  grace,  than  to  a  certainty  of 
"  being  saved  by  those  means  ;  that  it  is  only  that, 
"  which  puts  them  into  a  capacity  of  having   all  the 


ELECTION-    AND    REPROBATION.  289 

:  privileges  and  blessings  which  God  hath  promised 
u  to  his  church  and  people,   rather,  than   under  any 
"  absolute  assurance  of  their  salvation ;  or,  of  any  such 
"  grace  as  shall  infallibly,  and   without  any  possibility 
"of  frustration,  procure  their   salvation.-'     (Whitby.) 
But  in  chapter  1  ;   verses  4,  5,  (now  under  considera- 
tion,) the  apostle  further  adds,  "  He  hath  chosen  us 
"  in  him,   before  the  foundation  of  the  world,  that  we 
"  should  be  holy  and  without  blame,  before   him  in 
"  love.     Having  predestinated  us,  unto  the  adoption  of 
"children,   by   Jesus   Christ  to   himself."     And  as  a 
key,  to  open  the  way  to  a  correct  understanding  of  this 
passage,  the  tenth  verse  of  the  next  chapter  thus  of- 
fers itself.     "  For  we  are  his  workmanship,  created  in 
"  Christ  Jesus,  unto  good  works,  which  God  hath  be- 
"fore  ordained  that  we  should  walk  in  them."     The 
incorporation  of  Jews  and  Gentiles  into  one  body,  both 
in   the   church  at   Ephesus,    and   in  all  other  christian 
churches  of  that  age,  was   God's  act,  in  respect  to  his 
having  appointed  it,  and   hence  the  Gentiles  as  grafted 
in,  and  made  to  grow  up,  both  in  numbers  and  knowl- 
edge,   into    one  great   society,    with   the   remnant  of 
Abraham's  descendants,    were  therefore,   God's  crea- 
tion by  Christ,  as  their  declared-  head  and  law  giver. 
Bat  although  this  was  predestinated,  yet,  the  predesti- 
nation was  not  absolute,   but  conditional,   for  it  was  as 
really  predestinated  that  they  should  walk  in  the  per- 
formance of  good  works,  and  "  be  without  blame,  be- 
fore God  in  lov ^,"  as,  that  they  should  be  incorporated 
into   one  body  of  professed    christians,  through   the 
adoption  o[  the  Gentiles,  into  the  privileges  of  God's 
x  n 


290  ELECTION    AND    REPROBATION. 

children.     And  as  we  well  know,  that  great  disorders 
in  life  uud  conversation,  and  a  great  defect  in  love, 
were  but  too  apparent  and  prevalent  in  many  of  the 
churches  of  that  age :    so  it  is  also  no  less  evident, 
ihat  even  this  church  soon  after,   became  blameable  in 
leaving  "  their  first  love."  Revelations  n,  4.  And  even 
St.  Paul  himself,  thus  affirmed  ;  "  Of  your  own  selves 
"  shall  men  arise,   speaking  perverse  things,  to  draw 
"away  disciples  after  them."     Acts   xx,  30.     And 
from  this  conditionally  of  predestinated  unblameable- 
ness  in  love,   and  walking  in  good  works,  it  most  in- 
dubitably follows,  that  this  whole  predestination,  al- 
though absolute  as  to  ages  and  generations,  yet  in  res- 
pect to  individuals,  was  conditional.     God  had  irrev- 
ocably decreed,  that  the  impenitent  Jews,   with  their 
posterity,  should  be  cut  off  from  the  good  olive  tree, 
"until  the  fullness  of  the  Gentiles,  become  in ;"  at 
which  period  in  the  latter  days  by  a  new  covenant,  all 
Israel,  of  that  generation,   shall  be  saved,   by  an  un- 
conditional decree.*     But  whilst  the  almighty  ruler, 
thus  punished  the   murderous   generation,  which  had 
rejected  Christ,  and  his  gospel :    He  gratuitously  con- 
tinued the  Birthright,  of  being  God's  visible  church,  to 
the  believing  remnant ;  and  in  order  to  the  forwarding 
of  the  grand  purpose  of  uniting  all  things  to  Christ, 
that  in  the  final  issue,  all  things  should  be   subdued 
unto  the  Father  himself.     He  unbarred  the  doors  of 

*  See  this  subject  at  large)  in  Romans  xi,  25,  26,  27.  Jer- 
emiah xxxi,  31,  to  the  end  of  the  chapter.  And  in  Ezekiel 
xxxvi,  22;  to  the  end  of  the  chapter. 


BLECTION   AND   REPROBATION.  291 

the  church,   now  enriched  with  the  spiritual  powers, 

and  privileges  of  the  gospel,  to  all  Gentiles  and  their 

posterity,  making  a  credible  and  publ.ck  profession  of 

their  faith  in  the  Saviour.     And  whilst  Deity,  by  his 

holy  providence,   effected  his  decrees  concerning  the 

Gentiles,  by  thus  adopting  them  into  his  family  of  the 

houshold  faith.*     Gaiatians  vi,  10.     So  his  purpose 

extending  conditionally,   beyond   mere  credible  faith, 

and  its  right  of  adoption  into  church  membership  and 

ordinances  ;  it  becomes  further  effected  in  other  events 

and  their  consequences.     For  as  actual  and  genuine 

faith,  produces  not  merely  a  ceremonial,  but  a  spiritual 

adoption  into  real  sonship ;  so  a  faithful  continuance 

in  obedient  love,  terminated  agreeably  to  apostolick 


*  Macknight,  although  so  generally  and  so  critically  correct, 
yet  appears  in  some  degree  incorrect,  in  respect  to  the  true 
meaning  of  the  term  ado/uio?i.  "The  Jews  (he  says,)  were 
"  God's  Son's,  because  they  sprang  from  Isaac,  who  was  called 
"  God's  son,  on  account  of  his  supernatural  procreation.  They 
"  had  this  appellation  also,  because  they  were  God's  visible 
«  church  and  people.  Hence,  the  adofition  is  mentioned,  as  one 
*  of  their  natural  privileges."  Johnson  defines  the  act  of  adop- 
tion, to  be  "  To  take  a  son  by  choice,  to  make  him  a  son,  who 
was  not  so  by  birth."  If  therefore,  this  definition  be  correct, 
adofition  is  not  a  natural,  but  is  a  confer ed  privilege.  And  in 
this  view,  Jacob,  rather  than  Isaac,  was  the  medium  of  adop- 
tion to  Israel.  For  Jacob  was  adofited  in  preference  to  his  ei- 
der, legitimate  brother  Esau  :  Whereas  if  the  adoption  had 
been  from  Isaac  by  natural  firivilege,  Esau  would  have  obtained, 
it.  And  by  this  analogy,  the  induction  of  the  Gentiles  into 
Israel's  family  was  most  strictly  an  adofition  ;  for  it  was  ftet 
eonfered  by  nature,  but  by  cjifvmc  chttic*. 


292  ELECTION    AND    REPROBATION. 

teaching,  in  the  attainment  of  an  eternal  and  incorrupt- 
ible inheritance  in  glory.  This  was  taught  by  St. 
Peter  thus;  "  Blessed  be  the  God  and  Father  of  our 
"  Lord  Jesus  Christ,  who  according  to  his  abundant 
"  mercy,  hath  begotten  us  again  unto  a  lively  hope, 
"  by  the  resurrection  of  Jesus  Christ  Irom  the  ciead. 
H  To  an  inheritance  incorruptible  and  undefined,  and 
cc  that  fadeth  not  away,  reserved  in  heaven  for  you." 
1  Epistle,  i,   3,  4. 

And  St.  Paul  not  only  confirms  this  doctrine,  but 
informs  more  luiiv  for  whom  tins  inheritance  is  reserv- 
ed ;  and  also  who  were  precluded,  and  the  reason  of 
their  rejection,  viz.  "  Who  will  render  to  every  man 
"  according  to  his  deeds  :  To  them,  who  by  patient 
"  continuance  in  well  doing,  seek  for  glory,  and  hon- 
"  our,  and  immortality  ;  eternal  life  :  But  unto  them 
"  that  are  contentious,  and  do  not  obey  the  truth,  but 
"  obey  unrighteousness,  indignation  and  wrath  :  Trib- 
"  ulation  and  anguish  upon  every  soul  of  man  that 
"  doeth  evil;  of  the  Jew  first,  and  also  of  the  Gentile; 
"But  glory,  honour  and  peace,  to  every  man  that 
"  worketh  good  ;  to  the  Jew  first,  and  also  to  the 
"  Gentile  :  For  there  is  no  respect  of  persons  with 
"God."     Romans  ii,  6 — 11. 

This  therefore,  and  not  Calvinistick  election  or  rep- 
robation, being  the  genuine  result  of  the  scripture  doc- 
trines contained  in  the  foregoing  third  constellation  of 
texts,  we  are  now,  in  the  last  place,  to  examine  the 
fourth  collection,  in  respect  to  these  points  of  both 
Calvinisms. 


ELECTION  AND  REPROBATION.      29 


(3 


"  For  whom  he  did  foreknow,  he  also  did  predesti- 
*'  nate  to  be  contornied  to  the  image  of  his  Son." 
"  Moreover  whom  he  did  predestinate,  them  he  also 
"  called  :  And  whom  he  caiied,  them  he  aiso  justifi- 
ed :  And  whom  he  jusiihed,  them  he  also  glorifi- 
"  ed."  "  inject  according  to  the  lore  knowledge  of 
"  God  the  Father,  through  sanctificauon  of  the  Spirit, 
"  uiuo  ooedience,  and  sprinkling  of  the  blood  oi  Jesus 
"  Christ." 

It  is  most  clearly  manifest  that  Election,  as  defined 
by  Paul  in  the  former  texts,  and  by  Pet**  in  the  lat- 
ter passage,  are  identically  one  and  the  same  election. 
For  divine  fore  knowledge  is  the  root  in  both.  Con- 
formity  to  Cnrist,  through  obedience  to  divme  calls 
and  influence,  are  the  means.  And  eternal  salvation, 
the  designed  end  in  each.  And  as  these  apostles  thus 
cordially  harmonized  together  on  these  interesting 
points ;  so  Caivin  and  Hopkins,  in  respect  to  election, 
harmonized  most  strictly  with  each  other. 

Calvin.  "  The  decrees  were  not  formed  in  con- 
"  sequence  of  any  foresight  of  sin  or  honness  in  the 
"reprobate  or  elect." 

Hopkins.  "  The  elect  are  not  chosen  to  salva- 
"  tion,  rather  than  others,  because  of  any  moral  ex- 
"  cellence  in  them,  or  out  of  respect  to  any  foreseen 
" faith  or  repentance." 

Now  sir,  in  order  to  gratify  your  peculiar  taste  for 
composition,  illustration  and  argument ;  as  well  as  to 
elucidate  the  subject  itself  now  under  consideration,  I 
shall  here  reduce  Evaugelical  Election,  and  the  Elec- 
tion of  both  Calvinisms,  into  the  form  of  a  Contrast. 


294 


ELECTION    AND    R  E  PROB  ATION. 


Evangelical  Election. 

M  For    whom    he   did 

foreknow ',  he  also  did  pre- 
destinate to  be  conformed 
to  the  image  of  his  Son. 
Moreover  whom  he  did 
predestinate,  them  he  also 
called  :  and  whom  he  cal- 
led, them  he  also  justifi- 
ed :  and  whom  he  justi- 
fied, them  he  also  glorifi- 
ed." St.  Paul. 


Election  of  both  Calvin- 
isms. 
"  The  decrees  were  not 
formed  in  consequence  of 
any  foresight  of  sin  or 
holiness  in  the  Reprobate 
or  Elect." 

John  Calvin.. 


"  Elect  according  to 
the  fore  knowledge  of 
God  the  Father,  through 
sanctification  of  the  Spir- 
it, unto  obedience,  and 
sprinkling  of  the  blood  of 
Jesus  Christ." 

St.  Peter. 


"The  Eleet  are  not 
chosen  to  salvation  ratliev 
than  others,  because  of 
any  moral  excellence  in 
them,  or  out  of  respect  to 
any  foreseen  faith  or  re- 
pentance." 

Samuel  Hopkins. 


So  glaring  are  the  contradictions  betwixt  these  re- 
spective doctrines  on  election,  that  a  minute  discus- 
sion of  them  would  be,  but  a  mere  trifling  upon  the 
subject.  And  so  great  are  the  inconsistences  betwixt 
them,  that  inferences  from  that  of  the  apostles,  cannot 
consistently  be  drawn  in  vindication  of  this,  thus 
maintained  by  both  Calvinisms.  . 


ELECTION     AND     REPROBATION.  295 

Divine  foreknowledge,  like  all  other  essential  attri- 
butes of  the  Deity,  must  necessarily,  infinitely  trans- 
cend the  utmost  stretch  of  all  finite  comprehension. 
All  therefore,  who  are  disposed  to  indulge  very  posi- 
tive assertions,  and  imaginary  speculations,  on  this 
delicate  and  abstruse  subject,  are  ever  in  danger  of 
bewildering  themselves  in  idle  reveries,  or  of  entang- 
ling themselves  in  the  grossest  absurdities. 

It  is  a  position  deemed  indisputable  amongst  Calvin- 
ists,  that  the  predestinating  decrees  are  the  foundation 
or  cause  of  the  divine  foreknowledge.     But  this  tenet 
is  involved  in  insuperable  difficulties.     For.  if  predes- 
tination  and  foreknowledge  are  each  eternal,  (and  Cal- 
vinists  hold  them  to  be  so)   and  the  former  be  still  as- 
serted to  be  the  cause  of  the  latter,   thence  will  follow 
the  inconsistency  of  an  effect,   being  coeval  with  its 
cause,  which  is  an  impossibility.     But  if  it  be  admit- 
ted that  foreknowledge  is  not  strictly  eternal,   because 
subsequent  to  the  decrees,  but  yet  not  so,  as  percepti- 
bly to  fall  short  of-  eternal  duration  ;  then  will  follow 
the  palpable  absurdity  of  a  limited  duration,  not  being 
distinguishable    from  an   illimitable   one.      Nor  will 
these  and  other  difficulties  be  obviated  by  the  salvo  of 
defining  predestination  and  foreknowledge,  to  be  differ- 
ent only  as  to  the  order  of  nature,   but  coequal  and 
coeval  in  respect  to  the  order  of  duration  :     For  if  co- 
equal and  coeval  in  respect  to  duration,  neither  can  in 
any  wise  originate  from  the  other ;  or  if  that  were  possi- 
ble, the  foreknowledge  might  as  well  produce  the  pre- 
destination,   as  the  predestination  produce  the  fore- 
knowledge.     Upon  this  deep  and  intricate  subject, 


296  ELECTION    AND     REPROBATION. 

the  safest  course  is  ever,  to  follow  the  infallible  teach 
ings  of  the  holy  scriptures.  But  Calvinism  not  only 
forsook  this  sure  guide,  but  has  even  dared  to  act  in 
opposition  thereunto.  But  to  this  it  has  been  compel- 
led ;  for  as  Paul's  golden  chain  of  doctrines,  now  un- 
der consideration,  exhibits  its  first  link  as  composed 
of  foreknowledge,  and  its  last  of  glorification  ;  and  as 
Calvinism  ever  holds  that  chain,  to  be  indissolubly 
strong  and  binding,  and  divine  foreknowledge  to  ex- 
tend to  the  whole  human  race,  in  all  their  varieties  of 
actions  and  characters  ;  it  of  course  was  constrained,  in 
order  to  prevent  the  inevitable  conclusion  of  universal 
salvation,  to  transpose  the  order  of  St.  Paul's  links, 
so,  as  that  predestination  should  occupy  the  place  of 
foreknowledge. 

The  ablest  and  best  commentator  on  these  doctrines 
of  Paul,  unquestionably,  is  Peter.  For  having  seen 
and  read  his  epistles,  he  thus  remarks  on  them.  "  Ac- 
"  count  that  the  Ions:  suffering:  of  our  Lord  is  salva- 
"  tion ;  even  as  our  beloved  brother  Paul,  also,  ac- 
"  cording  to  the  wisdom  given  unto  him,  hath  written 
"unto  you;  as  also  in  all  his  epistles,  speaking  in 
"  them  of  these  things ;  in  which  are  some  things 
"  hard  to  be  understood,  which  they  that  are  unlearned 
"and  unstable  wrest,  as  they  do  also  the  other  scrip  - 
"  tures,  to  their  own  destruction."  2  Epistle  in,  15, 
16.  That  Peter  here  referee!  very  particularly  to  Ro- 
mans ii,  4,  and  generally,  to  that  whole  epistle,  can 
hardly  be  doubted  by  any  attentive,  intelligent  and  can- 
did reader.  And  from  his  fore  cited  definition  of 
"  election,  (being)  according  to  fore  knowledge,  &:c.'? 


ELECTION'    AND    REPROBATION.  297 

wherein,  he  so  expressly  and  particularly  harmonized 
with  Paul,  on  the  same  subject ;  it  manifestly  amounts 
to  a  very  strong  proof,  that  he  had  carefully  studied  the 
eighth  chapter.     And  as  he  considered  some  parts  of 
Paul's  epistles  hard  to  be  understood,  and  those  hard 
parts  dangerous  to  unlearned  and  unstable  persons,  it 
therefore  is  to  be  concluded,  that  he  would  elucidate  in 
some  degree,  those  hard  parts,  and  warn  mankind, 
against  those  errours,  to  which  they  might  thence,  be 
most  exposed.     And  hence  sir,  I  must  conclude,  that 
a  very  considerable  portion  of  his  first  chapter,  in  his 
second  epistle,  was  occupied  in  this  very  manner.     A 
few  verses  only,  I  shall  here  transcribe.     "  Giving  all 
"  diligence,   add   to   your   faith  virtue ;  and  to  virtue 
"  knowledge  ;  and  to  knowledge  temperance ;  and  to 
"  temperance  patience ;  and  to  patience  godliness  ;  and 
"  to  godliness  brotherly    kindness ;  and  to  brotherly 
11  kindness  charity.     For  if  these  things  be   in  you, 
"  and  abound,  they  make  you,  that  ye  shall  neither  be 
"barren,  nor  unfruitful,  in  the  knowledge  of  our  Lord 
"  Jesus  Christ.     But  he   that  lacketh  these  things,  is 
"  blind,  and  cannot  see  afar  off,  and  hath  forgotten  that 
"  he  was  purged  from   his  old   sins.     Therefore,  the 
"  rather,  brethren,  give  diligence  to  make  your  calling 
"  and  election   sure  ;  for,  if  ye  do    these  things,  ye 
"shall  never  fall."     5,  C,    7,  8,  9,  10  verses.     And 
whilst  these  apostolick   teachings,   thus  instruct  and 
admonish  us,  in  respect  to  things,  hard  to  be  under- 
stood in   Paul's   writings  ;   so,  they   tend   likewise,  to 
instruct  us,  in  the  true  meaning  of  John  x,  27,  28,  29, 
viz.     "  My  sheep  hear  my  voice,  and  I  know  them,   . 

o  o 


Ii98  ELECTION    AND    REPROBATION^ 

"  and  they  follow  me :  And  I  give  unto  them  eternal 
"  life ;  and  they  shall  never  perish,  neither  shall  any 
"pluck  them  out  of  my  hands.  My  father,  who  gave 
"  them  me,  is  greater  than  all ;  and  none  is  able  to 
"pluck  them  out  of  my  Father's  hands." 

Upon  a  due  comparison  of  this  character  of  Christ's 
sheep,  (that  they  hear  his  voice  and  follow  him,)  with 
Peter's  character  of  those  who  make  their  calling  and 
election  sure,  in  following  the  forecited  rules  laid  down 
by  him,  when  feeding  his  master's  slv  ep  and  lambs ; 
we  discover  not  only  the  strictest  agreement  betwixt 
the  under  Shepherd,  and  the  Chief  Shepherd,  but  we 
likewise  in  both  have  exhibited  before  us,  a  concise 
specimen  of  the  real  nature,  and  true  character  of  the 
genuine  doctrine,  of  the  perseverance  of  the  saints. 
And  all  sheep  and  lambs,  who  faithfully  abide  in 
Christ's  pastures,  and  partake  with  appetite,  of  the 
food  of  doctrine,  prepared  for  them  when  under  suffer- 
ings or  in  danger,  will  most  assuredly  be  kept  unto 
life  eternal ;  for  saith  this  under  shepherd,  and  well  in- 
structed apostle,  unto  all  such,  "Wherefore,  let  them 
"  that  suffer  according  to  the  will  of  God,  commit  the 
"  keeping  of  their  souls  to  him  in  well  doing,  as  unto 
"  a  faithful  Creator."     1  Peter  iv,  19. 

And  now  sir,  permit  me  to  assure  you,  that  I  am 
neither  your  enemy,  nor  yet  an  enemy  to  either  Cal- 
vinists  or  Hopkinsians,  notwithstanding  any  liberties 
here  taken  with  your  contrast,  or,  with  their  respect- 
ive systems.  Should  you  in  these  letters  (as  undoubt- 
edly you  will,)  discover  minor  errours,  I  request  you 
will  generously  overlook  them,  as  the  mere  results  of 


ELECTION    AND    REPROBATION.  -299 

unavoidable  infirmity.  But,  should  you  ascertain 
great  or  dangerous  ones,  give  them  no  quarter;  and 
you  shall  have  (if  really  proved  to  be  such,)  both  my 
thanks,  and  hearty  approbation.  In  the  numerous 
quotations  made,  both  from  your  book  and  from  oth- 
ers, although  sometimes  I  have  altered  words,  and 
abridged  sentences,  in  order  to  make  them  more  ex- 
plicit ;  yet,  I  have  not  in  any  instance,  intentionally 
or  with  knowledge,  either  altered,  or  impaired  the 
sense.  But  in  some  few  instances,  I  designedly  have 
strengthened  the  objection  in  your  favour,  and  against 
my  own  argument.  For  be  assured  sir,  victory  is 
not  the  object  at  which  I  aim ;  and  which,  if  obtained 
at  the  expense  of  truth,  I  should  consider  as  an  event 
ever  deeply  to  be  regretted. 

With  these  impressions,  and  with  sentiments  of  real 
esteem,  I  now  sir,  respectfully  bid  you  adieu. 


300 


NOTE    FIRST. 


NOTE  I. 


This  note  refers  to  Letter  XIV,  page  201 


On  Moral  Taste. 


LORD  Herbert  of  Cherbury,  the  first  and 
most  distinguished  dtistical  writer  in  England,  in  his 
book  entitled  de  Veritate,  published  in  the  year  1624 
asserted  five  principles  of  a  universal  religion,  viz. 
First.  That  there  is  one  God.  Second.  That  he 
should  be  worshipped.  Third.  That  piety  and  vir- 
tue constitute  this  worship.  Fourth.  That  repent- 
ance procures  pardon.  And  fifth.  That  human  souls 
are  immortal,  and  will  hereafter  be  rewarded  or  pun- 
ished, according  to  their  character  and  conduct  in  the 
present  life. 

This  specious  and  inconsistent  writer,  not  duly  ad- 
verting to  the  indubitable  fact,  that  a  clear  and  dis- 
tinct knowledge  of  whatever  was  strictly  correct  in 
his  five  general  principles,  was  for  the  most  part,  de- 
rived from  the  Jewish  and  Christian  scriptures,  was, 
in  consequence  of  this  gross  oversight,  induced  to  en- 
deavour to  invalidate  divine  revelation,  as  a  thing 
wholly  unnecessary,  impossible  to  be  communicated 
to  mankind ;  and  if  communicated,  yet  impossible  to 
be  understood  by  them.  He  indeed  admitted  that 
Christianity,  although  in  his  opinion  thus  useless  and 
unnecessary,  yet  enforced  his  five  principles.     From 


ON    MORAL    TASTE.  301 

the  crudities  of  this  writer,  originated  a  host  of  falla- 
cious efforts,  to  exalt  natural  religion  upon  the  ruins 
of  that  which  is  contained  in  the  holy  scriptures.  But 
these  vain  men  whilst  making  these  insidious  attempts, 
were  not  duly  apprized  that  their  conduct  was  no  less 
preposterous,  than  would  be  that  of  a  man,  who,  at 
noon  day,  should  exclude  from  his  house  the  light  of 
the  sun,  under  the  pretence  that  such  light  was  wholly 
useless,  because  that  of  a  lamp  or  candle  was  in  ail 
cases  to  be  prefered. 

An  author  of  this  description,  endeavouring  to  ele- 
vate the  principles  of  nature  above  those  oi  religion, 
and  the  dictates  of  emulation,  above  those  of  con- 
science,  writes  after  this  manner,  viz.     "  True  hon- 
"  our,  though  it  be  a  different  principle  from  religion, 
"  is  that  which  produces  the  same  t fleets.     The  lines 
"  of  action,  though  drawn  from  different  parts,  termi- 
"  nate  in  the  same  point.     Religion  embraces  virtue 
"  as  it  is  enjoined  by  the  laws  oi  God  ;  honour,   as  it 
"  is  graceful  and  ornamental  to   human  nature.     The 
'  religious  man  fears,   the  man  of  honour  scorns,  to 
"do  an   evil   action.      The  latter  considers  vice -as 
"  something  that  is  beneath  him  ;  the  former,-  as  some- 
"  thing  that  is  offensive  to  the  Divine  Being.     The 
"  one,  as  what  is  unbecoming  ;  the  other,   as  what  is 
"  forbidden." 

Although  it  is  not  explicitly  asserted,  yet  it  is  clear- 
ly manifest,  that  in  the  above  quotation,  emulation  is 
represented  as  consisting  in  a  sense  of  honour,  or  in  a 
taste  which  relishes  things  graceful  and  ornamental. 
And  this  propension  which  may  degenerate  into  the 


302  NOTE    FIRST. 

worst  of  envyings  and  strifes,  is  therein  elevated  above 
all  the  motives  and  excitements  to  religion. 

But  whilst  writers  of  this  cast,  have  scrutinized  hu<- 
man  nature,  in  order  thereby,  if  possible,  to  depress 
the  great  sanctions  and  divine  authority  of  revealed  re- 
ligion: Others,  who  cannot  be  justly  suspected  of 
being  inimical  to  either  of  the  two  testaments,  have  al- 
so examined  the  internal  perceptions,  propensions  and 
operations  of  the  human  heart  and  mind :  And  for 
the  express  purpose  of  harmonizing  natural  with  re- 
vealed religion  ;  and  of  further  harmonizing  the  actual 
moral  condition  of  human  nature,  with  its  declared 
state  in  the  holy  scriptures. 

The  consequences  of  these  researches  have  been, 
that,  as  the  scriptures  have  declared  great  corruptions 
of  human  hearts  and  manners  ;  so,  great  corruptions 
of  human  hearts  and  manners  have  been  discovered  to 
be  self  evident  in  all  ages  and  nations.  But  as  the 
scriptures  have  no  where  affirmed  an  universal  and  to- 
tal depravity  of  all  mankind,  and  in  all  ages ;  so,  no 
such  depravation  has  been  discovered.  And  as  the 
scriptures  of  truth  affirm  a  divine  law  to  be  written 
upon  the  hearts  and  consciences  of  all  men  ;  so,  some 
traces  of  it  have  been  found  discoverable,  even  in 
men,  greatly  corrupted  and  vitiated.  Whilst  in  young 
persons  more  especially,  as  well  as  in  many  others  of 
more  advanced  years,  a  moral  ta.ste  or  relish  for  jus- 
tice, truth,  magnanimity,  compassion,  benevolence, 
beneficence,  gratitude,  modest  diffidence,  chastity,  and 
a  reverence  and  veneration  for  the  Deity,  when  duly 
characterized ;  have  been  both  felt  and  discovered  Hi 


ON    MORAL    TASTE.  30 


the  bosoms  of  human  kind.  For  mankind,  before 
personal  self  depravation,  are  not  only  capable  of  dis- 
cerning these  moral  qualities,  but  also,  of  delighting 
in,  and  approbating  them.  How  far  the  following  ex- 
tracts may  accord  with  the  foregoing  observations,  and 
with  the  above  ideas  of  a  moral  taste  in  man,  is  left  to 
the  readers  own  judgment  finally  to  decide. 

"  The  conclusion  in   which  I  wish  to  rest  is,  that 
"  the  beauty  and  sublimity  which  is  felt,  in  the  vari- 
*  ous  appearances  of  matter,  are  finally  to  be  ascribed 
"  to  their  being  the  signs  of  those  qualities  of  mind, 
"  which  are  fitted  by  the  constitution  of  our  nature,  to 
"affect   us   with    pleasing    or    interesting   emotion." 
"  Had   organick  enjoyment   been  the   only   object  of 
"  our  formation,  it   would   have  been  sufficient  to  es- 
"  tablish  senses  for  the  reception  of  these  enjovments. 
"  But  if  the  promises  of  our  nature  are  greater,  if  it  is 
"  enabled  to  look  to  the  author  of  being  himself,  and 
"  to  feel  its  relation  to  him  ;  then  nature,  in  all  its  as- 
"  pects  around  us,   ought  only  to  be  felt,  as  signs  of 
"  his  providence,  and  as  conducting  us,  by  the  univer- 
"  sal  language  of  these  sighs,  to  the  throne  of  the  de- 
"  ity."     "  And  perhaps  it  is  chiefly  for  tins  fine  issue, 
"  that  the  heart  of  man  is  thus  finely  touched,  (or  en- 
"  dued  with  a  moral  taste,)   that  devotion  may  spring 
"  from  delight ;  and  that  all  the  noblest   convictions 
''and  confidences  of  religion,  may  be  acquired  in  the 
"simple  school  of  nature."*  "It  calls  forth  the  hymn 


•  This  sentence  seems  to  border  on  the  extravagancies  of 
Herbert,  by  unduly  exalting  the  light  of  natural  religion,  ta  a 
par  with  that  of  revelation. 


304  NOTE    FIRST. 

"  of  the  infant  bard,  as  well  as  the  anthem  of  the  poet 
"  of  classic  times.  And  there  is  no  era  so  barbarous 
"  in  which  man  has  existed,  in  which  the  traces  are 
"  not  to  be  seen,  of  the  alliance  which  he  has  felt  be- 
"  tween  earth  and  heaven ;  or,  of  the  conviction  he 
"  has  acquired,  of  the  mind  which  created  nature. 
"  The  rude  altar  of  the  savage,  every  where  marks  the 
11  emotions  that  swelled  in  his  bosom,  when  he  erect- 
*'  ed  it  to  the  awful,  or  the  beneficent  deities,  whose 
"  imaginary  presence  it  records." 

"It  is  on  this  account,  that  it  is  of  so  much  conse- 
"  quence  in  the  education  of  the  young,  to  encourage 
"  their  instinctive  taste,  for  the  beauty  and  sublimity 
"  of  nature.  While  it  opens  to  the  years  of  infancy 
"  or  youth,  a  source  of  pure  and  permanent  enjoy  - 
"  ment,  it  has  consequences  on  the  character  and  hap- 
piness of  future  life,  which  they  are  unable  to  fore- 
see. It  is  to  provide  them,  amid  all  the  agitations 
and  trials  of  society,  with  one  gentle  and  unreproach- 
"  ing  friend,f  whose  voice  is  ever  in  alliance  with 
M  goodness  and  virtue,  and  which,  when  once  under- 
"  stood,  is  able,  both  to  sooth  misfortune,  and  to  re- 
"  claim  from  folly.  It  is  to  identify  them  with  the 
"  happiness  of  that  nature  to  which  they  belong,  to 
"  give  them  an  interest  in  every  species  of  being  which 


t  As  Christ  above  al!  others,  is  the   '  Gentle  unreproaching 
friend,  who   reclaims   from  folly  ;"    it  is  not  mere  nature,  but 
the  gospel,  (hat  best  reveals  this  "  supporter  under  misfortune." 
Alison  on  Taste,  however  flowery,  entertaining,  or  instructive, 
seems  to  require  a  cautious  and  circumspect  perusal. 


M 

a 


ON    IvIORAL     TASTE.  305 

'-'  surrounds  them;  and  amid  the  hours  of  curiosity 
"and  delight,  to  awaken  those  latent  feelings  of  be- 
"  nevolence  and  of  sympathy,  from  which,  all  the  mor- 
"  al  or  intellectual  greatness   of  man   finally  arises. 
'  (Intellectual   and    moral,    are    not  synonymous,  al- 
'  though  so  used  in  this  place.)    It  is  to  lay  the  found- 
nation  of  an  early  and  a  manly  piety;  amid  the  mag- 
"  nificent  system  of  material  signs,  in  which  they  re- 
cc  side.     To  give  them  the  mighty  key  which  can  in- 
'  terpret  them,  and  to  make  them  look  upon  the  uni- 
«  verse  which   they  inhabit,  not  as  the  abode  only  of 
'  human  cares,  or   human  joys,  but  as  the  temple  of 
'the  living  God,  in  which  praise  is  due,  and  where 
'  service  is  to  be  performed.'''     (Alison  on  Taste.) 


NOTE  II. 

This  note  refers  to  Letter  XVI,  page  263. 

On  Campbell's  translation  of  Matthew  xxiv,  22. 

THE    present  reading  is,    "  Except    those 
'  days  should  be  shortened,  there  should  be  no  flesh 
"  saved  :  but  for  the  elect's  sake,   those  days  shall  be 
"  shortened." 

The  translation  is,  "  For  if  the  time  were  protract- 
"  ed,  no  soul  could  survive ;  but  for  the  sake  of  the 
"  elect,  the  time  shall  be  short." 

pp 


306  NOTE    SECOND. 

Under  the  head  of  remarks,  he  offers  the  following 
reason,  why  he  altered  his  version  from  the  common 
translation,  viz,  "  To  shorten  any  thing,  means  al- 
"  ways  to  make  it  shorter  than  it  was ;  or,  at  least,  to 
"make  it  shorter  than  was  intended.  Neither  of 
"  these  meanings  is  applicable  here." 

This  reason  he  endeavours  to  sustain  by  a  critical 
reference  to  Matthew  xxiii,  5.  Its  present  reading 
is,  "  They  make  broad  their  phylacteries,  and  enlarge 
the  border  of  their  garments." 

His  translation  of  the  same  part  of  this  verse,  reads, 
"  For  they  w^ar  broader  phylacteries  than  others,  and 
"  longer  tufts  on  their  mantles." 

Not  being  qualified  to  reply  to  this  criticism,  I 
shall  remark  concisely  on  the  primary  one  only ;  and 
on  its  appendant  argument. 

In  respect  to  his  substitution  of  "  if  the  time  were 
protracted"  for  "  those  days  should  be  shortened ,-" 
and  his  adoption  of  "  the  time  shall  be  short"  in 
phce  of  "  those  days  shall  be  shortened /"  I  have  to 
observe,  that  if  the  present  version  in  common  use,  is, 
in  this  verse,  incorrect,  and  incompatible  with  the  true 
and  genuine  sense  and  meaning  of  this  same  verse,  as 
originally  written,  whether  in  Greek  or  Hebrew,  then 
it  is  truly  unaccountable  how  so  glaring  and  perni- 
cious an  errour,  could  have  wholly  escaped  the  dis- 
cernment of  two  of  the  most  learned  and  acute  cotem- 
porary  criticks  of  the  age  ;  and  that,  whilst  in  the  very 
act  of  commenting  on  this  self  same  verse. 

The  former  thus  comments  thereon,   (but  connects 
therewith  Mark  xin,  20,  it  being  of  similar  significa- 


ON    MATTHEW    XXIV,   22.  307 

tion)  viz.  "  And  except  that  the  Lord  had  shortened 
"  those  days,  no  flesh  should  be  saved :  none  of  the 
"  inhabitants  of  Jerusalem  and  Judea,  of  whom  he  is 
"  speaking,  shouid  escape  destruction  :  So  fierce  and 
"  so  obstinate  were  the  quarrels  which,  during  the 
"  siege,  raged  amongst  the  Jews,  both  within  the  walls 
"  of  Jerusalem,  and  abroad  in  the  country,  and  the 
"  whole  land  became  a  scene  of  desolation  and  blood- 
"  shed :  and  had  the  siege  continued  much  longer, 
"  the  whole  nation  had  been  destroyed,  according  to 
"  what  the  Lord  here  declares  !  But  for  the  elect's 
"  sake,  whom  he  hath  chosen,  he  hath  shortened  the 
"days."  (James  Macknight,  d.  d.  Author  of  a  Har- 
mony of  the  Gospels,  and  of  a  New  Literal  Transla- 
tion from  the  original  Greek,  of  all  the  Apostolical 
Epistles,  &cc.  &c.) 

The  latter  comments  on  the  above  named  verse, 
thus.  "  Verse  22.  Except  those  days  should  be 
"  shortened.  Josephus  computes  the  number  of  those 
"  who  perished  in  the  siege  at  eleven  hundred  thou- 
"  sa?id,  besides  those  who  were  slain  in  other  places. 
"  And  if  the  Romans  had  gone  on  destroying  in  this 
"  manner,  the  whole  nation  of  die  Jews  would  in  a 
"  short  time  have  been  entirely  extirpated  :  but  for 
"  the  sake  of  the  elect,  the  Jews,  that  they  might  not 
"  be  utterly  destroyed,  and  for  the  Christians  particu- 
"  larly,  the  days  were  shortened.  These,  partly 
''through  the  fury  of  zealots  on  one  hand,  and  the 
"hatred  of  the  Romans  on  the  other;  and  parti) 
u  through  the  difficulty  of  subsisting  in  the  moun- 
'<  tains,  without  houses  or  provisions,  would,  in  all 


308  NOTE    SECOND. 

"  probability,  have  been  ail  destroyed,  either  by  the 
"  sword  or  famine,  if  the  days  had  not  been  shortened. 
"  The  besieged  themselves  heiped  to  shorten  those 
"  days  by  their  divisions  and  mutual  slaughters ;  and 
"  by  fatally  deserting  their  strong  holds,  w  litre  they 
"never  could  have  been  subdued,  but  by  famine 
*\  alone ;  so  well  fortified  was  Jerusalem,  and  so  well 
"  provided  to  stand  a  siege,  that  the  enemy  -without, 
"  could  not  have  prevailed,  had  it  not  been  ior  the  lac- 
"tionsand  seditions  within.  When  Titus  was  view- 
"  ing  the  ibrtifications  alter  the  taking  oi  the  city,  he 
"  could  not  help  ascribing  his  success  to  God.  "We 
"  have  fought,"  said  he,  "  with  God  on  our  side ; 
"and  it  is  God  who  pulled  the  Jeus  out  of  these 
"  strong  hoids,  for  what  could  machines,  or  the  hands 
"  of  men  avail  against  such  towers  as  these."  (_ Ad- 
am Clarke,  ll.  d.  Historiographer  General  to  the 
British  Government ;  and  Author  of  a  Commentary 
and  Critical  Notes  on  the  Bible.) 

I  am  now  to  remark  on  Doctor  Campbell's  alleged 
reason  for  his  departure  in  this  instance  from  the  pres- 
ent translation,  and  which  as  before  stated,  is  this,  viz. 
"To  shorten  any  thing,  means  always  to  make  it 
"  shorter  than  it  was ;  or,  at  least,  to  make  it  shorter 
"than  was  intended.  Neither  of  these  meanings  is 
"applicable  here."  But  why  not  applicable?  Why 
not  as  consistent  to  shorten  the  miseries  of  the  predes- 
tinated siege  for  the  sake  of  the  elect,  as  to  avert  the 
predestinated  approach  of  the  Roman  army  from  win- 
ter and  from  the  sabbath  day,  so  as  to  accommodate 
the  flight  of  the  praying  few.  from  the  devoted  city? 


ON    I    SAMUEL,    II,   29,   30.  SOO 

Instead  of  throwing  the  veil  of  "  broader  phylacte- 
ries unci  longer;  tuns  "  over  glaring  inconsistency,  we 
win  resort  iur  the  illustration  oi  important  truths,  to 
scriptural  parallel,  lncluoiuujiy  authoritative. 

Ill   me  message   of  the  man  oi  God  to  Eli,   as  re- 
corded m  1  Samuel,  u,  ^9,  30,  we  discover  a  divine 
decree  altered,  it  not  reversed,  viz.    "  Wherefore  kick 
"  ye  at  my   saenhce,  and  at  mine  ottering,  which  I 
'  h-.ve  commanded  in  my  habitation;  and  honour  thy 
"sons  above   me,   to  make  yourselves  fat  with  the 
"  chiefesi:   of  ail  the  offerings  of  Israel,   my  people. 
"  Wneretore  the  Lord  God  of  Israel  saith,  1  said  in- 
"  deed,  that  thy  house,  and  the  house  of  thy  father, 
"  should  walk  before  me  forever.     But  now  the  Lord 
"  saith,  Be  it  far  from  me  ;  lor  them  that  honour  me, 
"  1  will  honour,   and   they  that  despise  me,   shall  be 
"lightly  esteemed.'1'' 

Herein,  evidently,  divine  determinations  are  in  some 
respects  changed.  For  God  had  said  unto  Moses, 
"  Take  diou  unto  thee  Aaron  thy  brother,  and  his 
"  sons  with  him,  from  among  the  children  of  Israel, 
"  that  he  may  minister  unto  me  in  the  priest's  office, 
"even  Aaron,  Nudab  and  Abihu,  Eleazor  and  Itha- 
"  mar,  Aaron's  sons."  "  And  the  priest's  office  shall 
"  be  theirs,  for  a  perpetual  statute."  (Exodus 
xxvni,  1,  and  xxix,  9.) 

"  The  priesthood,  it  seems,  for  some  reason,  not 

"  mentioned  in  scripture,  had  been  transiered  lrom  the 

"family  of  Eieazar,  Aaron's  eldest  son,   (Nadab  and 

"  Abihu,  having  been  slain  by  the  Lord,)  to  Ithamar 

'  the  younger  son,   from  whom   Eli  was  descended, 


310  NOTE    SECOND. 

11  but  now  is  translated  back  again."     (Orton.)     Sec 
more  fully  in  1  Chronicles,  xxiv,  1,  4. 

From  the  whole  therefore,  of  this  train  of  events, 
comprehensive  of  divine   determinations   and  provi- 
dences, and  of  human  conduct ;  the  fixedness,   and 
yet  latitude  of  the  divine  counsels,  is  most  conclusive- 
ly inferable.     The  high  priesthood,   was  irrevocably 
(during  the   Levitical  institution,)    established  in  the 
house  of  Aaron ;  but  in  respect  to  his  son's  and  their 
posterity,  it  was  conditional.     Nadab  and  Abihu,  by 
their  misconduct,   lost  with  their   lives,   all  title  there- 
unto.    Eleazar's  line  of  descendants  for  a  season,  were 
excluded,  during  which  time,  it  devolved  to  the  pos- 
terity of  Ithamar*     Eli  and  his  son's  in  this  line,  hav- 
ing  grievously   abused  their   high  trust,  were  cut  off; 
and  in  the  person  of  Abiather,  the  high  priesthood  de- 
parted forever  from  the  house  of  Ithamar.    This  event 
took  place  in  the  days  of  Solomon,   one  hundred  and 
twenty  seven  years  after  the  death  of  Eli ;  at  which 
period  also,  this  high  office  reverted  back  to  the  house 
of  Eleazor,  in  the  person  of  Zadok,   (as  see  1  Kings, 
II,  26.)     In   this  instructive   view  of  this  interesting 
subject,  we  have   portrayed  before  us,  most  striking 
evidence  of  divine   sovereignty,  and  human  freedom. 
An  absolute   irrevocable  decree,   evinces  the  former,  a 
provisional  and  conditional  decree,  substantiates  the  lat- 
ter.    The  Almighty  reigns  in  the  uncontrolled  ex- 
ercise of  all  his  attributes  ;  whilst  man.  umiccessitatcd 
exercises  the  unalienable  prerogative  of  genuine  free- 
dom, viz.  a  self  determining  power  over  liis  own  will. 


ON    NUMBERS    XIV,    30 34.  311 

But  from  the  case  of  Eli,  the  readers  attention  is 
invited  to  Numbers  xiv,  30—34.  "  Doubtless,  ye 
"  shall  not  come  into  the  land,  concerning  which,  / 
"  sware  to  make  you  dwell  therein,  save  Caleb,  the 
"son  of  Jephunneh,  and  Joshua,  the  son  of  Nun.  But 
"  your  little  ones,  whom  ye  said  shall  be  a  prey,  them 
"  will  I  bring  in,  and  they  shall  know  the  land  which 
"  ye  have  despised,  But  as  for  you,  your  carcasses 
"  they  shall  fall  in  the  wilderness.  And  your  children 
"  shall  wander  in  the  wilderness  forty  years,  and  bear 
"  your  whoredoms,  until  your  carcasses  be  wasted  in 
"  the  wilderness.  After  the  number  of  the  days  in 
"  which  ye  searched  the  land,  even  forty  days,  (each 
"  day  for  a  year,)  shall  ye  bear  your  iniquities,  even 
"forty  years,  and  ye  shall  know  my  breach  ofprom- 
"w£."  Had  doctor  Campbell,  in  seeking  an  illustra- 
tion of  his  subject,  but  resorted,  not  to  the  enlarge- 
ment of  the  Pharasees,  phylacteries  and  tufts,  but,  to 
this  fall  of  carcasses,  through  a  judicial  breach  of  di- 
vine promise  ;  he  then,  instead  of  a  mere  verbal  par- 
allel of  illustration,  would  have  obtained  a  deeply  in- 
teresting one  of  doctrinal  analogy  ;  but,  as  he  wholly 
omitted  both  this,  and  the  no  less  instructive  dispensa- 
tion to  Eli  and  his  house,*-  we  will  therefore,  pay  the 
greater  attention  to  this  admonitory  narrative  of  Isra- 
el's rebellion,  and  overthrow  in  the  wilderness. 

In  the  foregoing  passage,  from  the  declaration  of  de- 
ity himself,  we  recognize  distinct  mention  of  an  oath, 
and  a  promise,  both  made  to  Abraham,  concerning  his 
posterity,  by  God  himself. 


*  See  the  Note?  at  the  end  of  this  Note, 


312  NOTE    SECOND. 

The  oath  is  thus  mentioned  by  Abraham.  "  The 
M  Lord  God  of  heaven,  who  took  me  from  my  father's 
"house,  and  from  the  land  of  my  kindred,  and  who 
"  spake  unto  me,  and  that  swarc  unto  me  saying,  un- 
"  to  thy  seed  will  I  give  this  land."  Genesis  xxiv,  17. 

The  promise  is  thus  expressed,  and  recorded  in 
Genesis  xv,  13 — 16.  "Know  of  a  surety,  that 
"  thy  seed  shall  be  a  stranger  in  a  land  that  is  not 
"  theirs,  and  shall  serve  them  ;  and  they  shall  afflict 
"  them,  four  hundred  years :  And  also,  that  nation 
"  whom  they  shall  serve,  will  I  judge  :  And  after- 
"  wards  shall  they  come  out  with  great  substance ; 
"  and  thou  shalt  go  to  thy  father's  in  peace,  thou  shalt 
"  be  buried  in  a  good  old  age.  But  in  the  fourth 
"generation,  they  shall  come  hither  again;  for  the 
"  iniquity  of  the  Amorites  is  not  yet  full."  Here  then 
it  should  very  particularly  be  observed  and  noted,  that 
the  oath  confering  the  possession  of  the  land  of  Canaan, 
as  an  inheritance  upon  Abraham's  seed,  was  truly  ar.d 
faithfully  accomplished,  because  it  was  so  far  absolute 
and  unconditional.  But  the  promise  made  to  the 
fourth  generation,  was  that,  which  was  reversed  in 
God's  breach  of  promise.  The  fourth  generation,  was 
the  fourth  born  in  Egypt,  and  consequently  the  eighth 
from  Abraham  ;  because  those  born  to  him,  before 
the  going  down  into  Egypt,  were  in  succession,  that 
of  Isaac,  of  Jacob,  of  Judah,  and  of  Pharez.*     The 


*  Doctor  Achuu  Clarke,  commenting  on  Genesis  xx.vi,  ob- 
serves tints,  verse  12,  »  The  sons  of  Pharez,  were  Bezron  and 
"  Hamul.     It  is  not  likely,  that  Pharez  was  more  than  ten  years 


oy    GENESIS     XV,    16.  313 

descending  line  from  Judah  born  in  Egypt,  was  suc- 
cessively constituted  by  Hezron  f  and  his  brethren ; 
Aram  J  and   his  cotemporaries ;    Aminidab  and  his 
generation  ;  and  finally  by  Nashon  $  and  those  of  his 
father's    household.     This  last,    was    the  designated 
fourth  generation,  as  is  evident  from  Numbers  i,  7. 
And  betwixt  them  and  the  fifth,  God  himself  drew 
the  line  of  separation.     All  twenty   years  old  and  up- 
wards, were  to  perish   in  the  wilderness.     But  their 
children  who  were  under  twenty  years,  were  to  be  put 
into  the  possession  of  that  land,  which  their  father's 
had  despised.     Some  of  the  elder  branches  of  the  fifth 
generation,  probably  partook  of  their  father's  sins,  and 
perished  with  them  ;  but  the  younger,  being  under 
age,  are  adopted,  to  supplant  their  unbelieving  and  re- 
bellious fathers. 

But  we  are  now  to  consider,  wherefore  the  divine 
promise  was  broken,  to  this  hapless  fourth  generation. 
Born  slaves  in  Egypt,  they  seek  the  promised  inheri- 
tance, a  land  flowing  with  milk  and  honey  ;  but  they 
perish  under  manifold  disasters  in  the  wilderness. 
God  in  his  own  behalf  declares  the  cause.     "  And  the 


"of  age,  when  he  came  into  Egypt;  and  if  so,  he  could  not 
••  have  had  children  ;  therefore,  it  is  ?iecessary  to  consider  Hcz- 
"  ron  and  flannel,  as  being  born  during  the  seventeen  years,, 
'•  that  Jacob  sojourned  in  Egypt." 

t  He/.roi.,  is  both  by  Luke  and  Matthew,  called  Esrom,  in 
the  genealogies. 

t  Aram  is  called  Ram,  in  1  Chronicles  n,  25. 

§  Nahshan  is  is  called  Xaasson,  by  Matthew  and  Luke,  but 
in  Numbers  r,  T,  Nahshon. 


U4  NOTE    SECOND. 

"  Lord  said  unto   Moses,   how  long  will  this  people 
"  provoke  me  ?    And  how  long  will  it  be  ere  they  be- 
"  lieve    me,   for  all  the  signs   which  I  have   shewn 
"  amongst  them  ?    I  will  smite  them   with  the  pestU 
"  lence,  and  disinherit  them."     (Numbers  xiv,  11, 
12.     The  Lord  indeed,   at  the  intercession  of  Moses, 
so  far  pardoned,  as  not  immediately  to  destroy  them. 
For  "  The  Lord  said,  I  have  pardoned  according  to 
"  thy  word  :    But  as  truly  as  I  live,  all  the  earth  shall 
"  be  filled    with  the  glory  of  the  Lord.     (The  glory 
"  of  his  justice  is  meant.)     Because  of  those  men  who 
"  have  seen  my  glory,  and  my  miracles,  which  I  did 
"  in  Egypt,   and  in  the  wilderness,   have  tempted  me 
"  now  these  ten  times,  and  have  not  hearkened  to  my 
"  voice ;  surely  they   shall  not   see  the  land  which  I 
"  sware  unto  their  fathers,  neither  shall  any  of  them 
"  that  provoked  me  see  it."  Verses  20 — 23.  The  last 
and  greatest  of  these  ten  provocations,   was  the  unbe- 
lieving rebellion,  on  hearing  the  evil  report  of  the  ten 
spies,  who  were  immediately  cut  off.  The  other  prov- 
ocation, St.  Paul  thus  enumerates  and  comments  up- 
on, viz.  "  But  with  many  of  them,  God  was  not  well 
"  pleased  ;  for  they  were  overthrown  in  the  wilderness. 
"  Now  these  things  were  our  examples,  to  the  intent 
"  we  should  not  lust  after  evil  things,  as   they  also 
"  lusted.     Neither  be  ye  idolaters,  as  were  some  of 
"  them  ;  as  it  is  written,   the  people   sat  down  to  eat 
"and  drink,  and  rose  up  to  play."     "  Neither  let  us 
"  commit  fornication,  as  some  of  them  committed." 
"  Neither  murmur  ye,  as  some  of  them  also  murmur- 
"  ed,    and  were  destroyed  of  the  destroyer."  1  Corin- 
thians, x,  5,  6,  7,  9. 


ON    GENESIS     XV,    16.  315 

This  apostle,  here  enumerates  indeed  more  fully, 
and  remarks  much   more  largely  on  these   unhappy 
events  ;  still  urging  them,  as  admonitions  to  all  chris- 
tians, of  every  succeeding  age.     And  in  his  epistle  to 
the  Hebrews,  he  alludes  most  pointedly,  to  this  fall  of 
the  fourth  generation.     In  chapter   in,  17,  18,  19, 
he  thus  speaks.     "  But  with  whom  was  he  grieved 
"  forty  years  ?    Was  it  not  with  them  that  had  sinned, 
"  whose  carcasses  fell  in  the  wilderness  ?    And   to 
"  whom  sware  he,   that  they  should  not  enter  into  his 
"  rest,  but  to  them  that  believed  not?  So  we  see,  that 
"  they  could  not  enter  in,  because  of  unbelief."     But 
St.  Paul's  inferences  from  this  event,  and  his  applica- 
tion of  these   inferences ;  I  shall   close    in  his  own 
words,  as  expressed  in  Hebrews  iv,  1 ;  and  for  this 
purpose,  shall  make  use,  both  of  the  common  transla- 
tion, and  of  the  literal  one,  by  Macknight. 

The  common  translation.  "  Let  us  therefore  fear, 
"  lest  a  promise  being  left  us  of  entering  into  his  rest, 
"  any  of  you  should  seem  to  come  short  of  it." 

The  literal  translation.  "  Wherefore \  let  us  be 
li  afraid,  lest  a  promise  of  entrance  into  his  rest  being 
"felt,  any  of  you  should  actually  fall  short  of 'it." 

NOTE  III, 

This  note  refers  to  the  note  last  preceding  page, 

SHOULD   any    reader  (being    disposed   to 
oavil)  object,    that  the  circumstances  of  Eli  and  his 


$16  NOTE    THIRD. 

house,  and  of  the  fourth  generation,  are  each  irrc\c- 
lant  to  the  case,  of  the  days  being  shortened  for  the 
elects  sake  ;  because,  that  in  this  latter  instance,  what- 
ever interposition  of  divine  providence  took  piace,  it 
Was  of  a  merciful  kind  ;  whereas,  the  interposition  in 
the  two  former  events,  was  of  a  different  nature,  being 
awfully  corrective,  and  consequently,  that  no  such 
analogy  existed,  as  would  justify  comparisons  betwixt 
the  former  and  latter  dispensations  of  divine  dealing. 
Such  objection,  will  admit  of  this  reply,  viz.  That 
the  foregoing  argument,  being  only,  to  maintain  the 
conditionality,  and  consequent  mutability  of  divine  de- 
crees, in  some  respects  :  Therefore,  that  it  matters  not 
in  respect  to  the  validity  of  the  argument,  how  the  de- 
crees are  changed,  if  only  proved,  to  be  at  all  changed  ; 
and  this  change,  being  undeniably  proved,  in  the  in* 
stances  of  Eli,  and  of  the  fourth  generation,  are  con- 
sequently, evidences  strongly  corroborative  of  the  pre- 
sent translation  of  Matthew  xxiv,  22. 

Should  the  objector  be  disposed  still  to  continue 
his  cavil  against  the  supposed  defect,   in  respect  to 
analogy,  he  may  in  such  predicament,  be  refered  to 
the  well  known  cases  of  Ahab  and  Ninevetes  ;  in  each 
of  which,  divine  determinations  were  altered,  at  the 
suggestions  of  mercy.    And  should  his  reluctant  mind, 
demand  still  further  proofs,   he  may,   by  consulting 
Jeremiah  xvm,  7,  8,  9,  ]0,  obtain  such  further  evi- 
dence, as  shall  obliterate  the  last  remaining  doubt;  un- 
less his  judgment  is  perverted  by  deep  rooted  prej. 
<hce,  and  unconquerable  ivil/ubiess. 


JJOTB    TOURIH,    ON    ROMANS    NINTH.        317 

NOTE  IV. 

This  note  refers  to  Letter  XVII,  page  268. 

Reprobation  and  Election,  as  taught  in  the  ninth  of 

Romans. 

IN  this  controversy,  the  Epistle  to  the  Rom- 
ans, and  more  especially  the  ninth  chapter,  require 
very  particular  and  special  notice.  In  this  place  how- 
ever, nothing  more  is  admissible,  than  merely  a  few 
reflections  and  general  observations,  in  respect  to  the 
Apostle's  leading  purpose,  in  writing  this  epistle; 
and  a  subjoining  thereunto,  a  concise,  but  luminous 
exposition  of  this  celebrated  ninth  chapter.  As  to  the 
Apostle's  leading  purpose  in  thus  writing,  we  may  de- 
rive much  information  thereon,  by  duly  attending  to 
its  date,  in  connection  with  a  few  of  the  most  promi- 
nent features  of  its  contents. 

In  the  index,  commonly  annexed  to  our  bibles, 
A.  D.  60  is  considered  as  the  period  of  this  epistle's 
being  written.  But  "  Pierson  dates  it  at  Corinth,  in 
the  year  57  ;  others  with  Lardener,  in  the  beginning 
of  58 ;  and  others,  with  Mill,  in  58,  without  deter 
mining  the  time  of  the  year."  But  these  slight  shades 
of  difference  are  wholly  immaterial.  St.  Paul  suffer- 
ed martyrdom  unquestionably  either  in  the  year  66  or 
67;  And  Jerusalem,  beyond  all  doubt,  was  destroy- 
ed A.  D.  70. 


318        XOTE    FOURTH,    ON    ROMANS    NINTH. 

It  therefore,  was  but  ten  or  twelve  years  at  the- 
most,  before  this   expected  and   ttrrifick  catastrophe, 
that  this  epistle  was  written,  and   but  a  still  shorter 
time,  beiore  the  apostle's  own  death.     As  the  desola- 
tion of  the  temple,  the  city  and  nation  of  the  Jews  had 
been  so  expressly  foretold  by  Christ,   and  the  time  of 
it  predicted  to  be,  during  the  days  of  the  generation, 
cotemporaneous  with  himself;  it  therefore,   was  im- 
possible that  the  apprehension  of  it,  should  not  deeply 
have  impressed  the  feeling  hearty  and  soul,  and  mind, 
of  this  holy  apostle.     It  was  this,   in  conjunction  with 
other  effects  of  the  Jewish  apostacy,  that  extorted  from 
him  the  declaration,    "  I  say  the  truth  in  Christ,   I  lie 
"  not,  my  conscience  also  bearing  me  witness  in  the 
"  Holy  Ghost,  that  I  have  great  heaviness,   and  con- 
"  tinuid  sorrow  in  my  heart.     For  I  could  wish  that 
"  myself  were  accursed  from  Christ,  for  my  brethren, 
"  my  kinsmen,  according  to  the  flesh." 
.  Under  these  impressions  therefore,  a  leading  object 
or  purpose  with  St.   Paul  was,  to  endeavour,  in  this 
epistle  to  the  christian  church,  in  the  great  metropolis 
of  the   Roman  empire,  to  enlarge  on  such  topics,  as 
would  best  tend  to  prepare,  and  instruct,   both  Jews 
and  christians,  for  a  profitable  use  of  that  approaching 
exhibition,  of  most  righteous  and  awful  retribution  of 
divine  providence,  thus  to  be   inflicted  on  the  impeni- 
tent murderers,  and  despisers  of  the  Son  of  God.  And 
hence,   the  reprobation  of  the  Jews,   and   election  of 
Gentiles,   constitute  the  most  prominent  features  of 
the  ninth,  tenth,   and   the    eleventh    chapters  of  this 
epistle. 


NOTE  FOURTH,  ON  ROMANS  NINTH.   319 

Other  interesting  subjects,  are  indeed  discussed  in 
different  parts  of  this  book  ;  but  still,  the  election  of 
Gentile  believers,  and  the  rejection,  and  yet  final  res- 
toration of  Israel,  are  designedly,  and  most  expressly 
declared  and  discussed.  They  are  proved  to  be  sub- 
jects of  Old  Testament  prophecies  ;  and  are  vindica- 
ted on  the  principles,  both  of  retribute  justice,  and  of 
divine  sovereignty.  But,  that  I  may  not  unduly  anti- 
cipate this  apostle's  reasonings  on  these  subjects,  I  shall 
now,  here  subjoin,  the  following  judicious  exposition, 
of  the  ninth  chapter,  by  the  learned,  and  candid  James 
Macknight,  D.  D. 

COMMENTARY. 

1.  I  speak  the  truth  in  the  presence  of  Christ,  and 
do  not  lie,  my  conscience  bearing  me  witness  in  the 
presence  of  the  Holy  Ghost,  when  I  assure  you, 

2.  That  I  have  great  grief  and  unceasing  anguish 
in  my  heart,  because  the  Jews  are  to  be  cast  off,  the 
temple  is  to  be  destroyed,  and  the  nation  to  be  driven 
out  of  Canaan. 

3.  For  I  myself  could  wish  to  be  cut  off  from  the 
church,  instead  of  my  brethren,  my  kinsmen  by  de- 
scent from  Abraham:  and  therefore  in  what  I  am  go- 
ing to  write,  I  am  not  influenced  by  ill  will  towards 
my  nation  : 

4.  They  are  the  ancient  people  of  God,    theirs  is 
the  high  title  of  God's  sons,  and  the  visible  symbol  of 
God's  presence,  and  the  two   covenants,   and  the  ^giv- 
ing of  the  law,  which,  though  a  political  law,  wad  die- 


320        not£  fourth,  on  Romans  ninth. 

tated  by  God  himself,  and  the  tabernacle  worship, 
formed  according  to  a  pattern  shewed  to  Moses,  and 
the  promises  concerning  the  Christ. 

5.  Theirs  are  the  fathers,  Abraham,  Isaac  and  Jac- 
ob ;  persons  eminent  for  piety,  and  high  in  favour  with 
God  :  and  from  them  the  Christ  descended,  accord- 
ing to  his  flesh,  who  is  over  all  God  blessed  for  ever. 
Amen.  The  Jews  therefore  by  their  extraction  and 
privileges,  are  a  noble  and  highly  favoured  people. 

6.  Now  it  is  not  possible  that  the  promise  of  God 
hath  fallen  to  the  ground  ;  nor  will  it  fall,  though  the 
Jews  be  cast  off.  For  all  who  are  descended  of  Is- 
rael, these  are  not  Israel ;  they  do  not  constitute  the 
whole  of  the  people  of  God. 

7.  Neither,  because  persons  are  the  seed  of  Abra- 
ham according  to  the  flesh,  are  they  all  the  children 
to  whom  the  promises  belong ;  otherwise  Ishmael 
would  not  have  been  excluded  from  the  covenant, 
(Genesis  xvn,  20,  21.)  But  God  said,  In  Isaac 
shall  thy  seed  be  called, 

8.  That  is,  the  children  of  Abraham  by  natural  de- 
scent,  these  are  not  all  the  children  of  God  and  heirs 
of  Canaan,  of  whom  God  spoke  to  Pharaoh  :  Exodus 
iv,  22.  But  only  the  children  given  to  him  by  the 
promise,  are  counted  to  \mnfor  seed. 

9.  Noxv,  the  word  of  promise  was  this  :  I  will  re- 
turn to  thee  according  to  the  time  of  life,  and  lo  Sa- 
rah thy  wife  shall  have  a  son.  Wherefore,  Isaac  is 
the  unly  seed  whom  God  acknowledged  for  his  son 
and  heir. 


NOTE    FOURTH,    ON    ROMANS    NINTH.        321 

10.  And  not  only  was  there  that  limitation  of  the 
seed  to  the  promised  son,  but  to  prevent  the  Jews 
from  thinking  Ishmael  was  excluded  on  account  of  his 
character,  when  Rebecca  also  had  conceived  twins,  by 
the  one  son  of  Abraham,  even  by  Isaac  our  father, 

11.  And  these  twins  verily  not  being  yet  born, 
neither  having  done  any  good  or  evil,  that  the  pur- 
pose of  God  in  making  the  one  twin  the  root  of  his 
visible  church  rather  than  the  other,  might  stand  by 
an  election,  made,  not  on  account  of  works,  but  from 
the  mere  pleasure  of  him  who  called  Isaac  the  seed 
preferably  to  Ishmael.     See  verse  7. 

12.  It  was  said  to  Rebecca,  "  Two  nations  are  in 
"  thy  womb,  and  two  manner  of  people  shall  be  sep- 
"  arated  from  thy  bowels,  and  the  one  people  shall  be 
"  stronger  than  the  other  people,  and  the  elder  shall 
"serve  the  younger." 

13.  This  election  proceeded  from  God's  own  pleas- 
ure, as  it  is  written,  Mai.  i,  2,  3.  I  loved  Jacob  and 
hated  Esau,  "  and  laid  his  mountain  waste." 

14.  What  shall  we  say  then,  concerning  the  elec-' 
tion  of  Isaac  preferably  to  Ishmael,  and  of  Jacob  pref- 
erably to  Esau,  to  be  the  seed  to  whom  the  temporal 
promises  were  made?  Is  not  injustice  with  God? 
By  no  means. 

15.  For,  to  shew  that  God  may  bestow  his  favours 
on  whom  he  pleases,  he  saith  to  Moses,  I  will  be  gra- 
cious to  whom  I  will  be  gracious,  and  I  will  shew 
mercy  on  whom  I  will  shew  mercy.  In  conferring 
favours  on  nations,  and  in  pardoning  those' who  de- 
serve destruction,  I  act  according  to  my  own  pleasure. 

r  r 


322  NOTE   FOURTH,  ON   ROMANS  NINTH, 

16.  So  then,  the  election  did  not  depend  on  Isaac, 
who  -willed  to  bless  Esau,  nor  on  Esau,  who  ran  for 
venison,  that  his  father  might  eat  and  bless  him  ;  but 
it  depended  on  God,  who  may  bestow  his  favours  as 
he  pleaseth. 

17.  Besides,  the  punishment  of  nations  is  some- 
times defered,  to  shew  more  conspicuously  the  divine 
justice  and  power  in  their  after  punishment ;  for  the 
scripture  saith  to  Pharaoh,  even  for  this  same  pur- 
pose I  have  raised  thee  and  thy  people  to  great  celeb- 
rity, and  have  upheld  you  during  the  former  plagues, 
that,  in  punishing  you.  /  might  shew  my  power,  and 
that  my  name,  as  the  righteous  Governour  of  the 
world,  might  be  published  through  all  the  earth. 

18.  Well,  then,  from  the  election  of  Jacob,  it  ap- 
pears, that  God  bestows  his  favours  on  what  nations 
he  will;  and  from  the  destruction  of  Pharaoh  and  the 
Egyptians,  it  appears,  that  whom  he  will  he  harden  - 
eth,  by  enduring  their  wickedness  with  much  long 
suffering,  verse  22. 

19.  But  thou  wilt  reply  to  me,  since  God  is  to 
cast  off  the  Jews,  why  doth  he  still  find  fault  ?  By 
destroying  them,  he  might  easily  have  put  an  end  to 
their  provocations.     For  who  hath  resisted  his  will  ? 

20.  Nay,  but,  0  man,  who  art  thou  that  arguest 
to  the  dishonour  of  God  ?  Is  it  reasonable  for  the 
thing  formed,  who  hath  its  being  merely  by  the  will 
and  power  of  its  maker,  to  say  to  him  who  made  it, 
zvhy  hast  thou  made  me  thus  ? 

21.  To  use  the  argument  whereby  God  formerly 
illustrated  his  sovereignty  in  the  disposal  of  nations. 


NOTE    FOURTH,    ON    ROMANS    NINTH.        323 

Jeremiah  xviii,  6.  Hath  not  the  potter  power  over 
the  clay,  to  make  of  the  same  lump,  one  vessel  fitted 
to  an  honourable  use,  and  another  to  a  meaner  ser- 
vice ? 

22.  Yet,  not  to  rest  the  matter  on  God's  sovereign- 
ty, if  God,  -willing  to  shew  his  wrath  for  the  abuse  of 
privileges  bestowed,  and  to  make  known  his  power  in 
the  punishment  of  such  wickedness,  hath  upheld,  with 
much  long  suffering,  the  Jews,  who,  because  they  are 
to  be  destroyed,  may  be  called  vessels  of  wrath  fitted 

for  destruction,  where  is  the  fault  ? 

23.  And  what  fault  is  there,  if  God  hath  long  pre- 
served these  vessels  of  wrath  for  this  other  purpose; 
that  he  might  make  known  the  exceeding,  greatness 
of  f}is  goodness  on  the  objects  of  his  favour,  whom, 
by  his  dealings  with  the  Jews,  he  had  before  prepared 

for  the  honour  of  becoming  his.  people  ? 

24.  Even  us  whom,  instead  of  the  Jews,  he  hath 
called  his  church  and  people,  not  only  among  the 
Jews,  but  also  among  the  Centiles,  because  we  have 
believed  the  gospel. 

25.  This  need  not  surprise  the  Jews  :  It  is  agree- 
able to  what  God  saith  by  Hosea,  "  I  will  have  mer- 
"  cy  on  her  that  had  not  obtained  mercy,"  on  the  ten 
tribes  whom  I  cast  off  for  their  idolatry  :  "  and  I  wilj 
"  say  to  them  which  were  not  my  people,  Thou  art 
"my  people  ;"  I  will  call  the  Gentiles  my  people. 

26.  The  calling  of  the   Gentiles  is  foretold  by  Ho 
sea  still  more  plainly  ;  And  it  shall  come  to  pass,  that 
in  the  countries  where  it  was  said  to  the  idolatrous 
Gentiles,   Ye  are  not  my  people,   there  they  shall  be 


324        NOTE    i'OURTH,    ON    ROMANS    NINTH. 

called  the  sons  of  the  living  God :  the  heirs  of  im- 
mortality, by  believing  the  gospel.  See  Romans  ix, 
6,  note. 

27.  Besides,  the  rejection  of  the  Jews  at  this  time 
is  not  more  contrary  to  the  promises,  than  the  rejec- 
tion of  the  ten  tribes,  who  were  carried  into  captivity 
by  the  Assyrians,  a  rejection  almost  total ;  for  Isaiah 
lamenteth  concerning  Israel,  that  "  though  the  num- 
'*  ber  of  the  children  ol  Israel,"  who  are  carried  away 
"  captives,  "be  as  the  sand  oi  the  sea,  only  a  remnant 
*'  of  them  shall  return." 

28.  For  as  the  same  prophet  adds,  verse  22.  Fin- 
ishing and  executing  speedily  this  rejection,  accord- 
ing to  the  righteous  threatening  of  God,  certainly  the 
Lord  -will  make  thei  r  rejection  a  speedy  work  upon 
the  land  of  Israel. 

29.  And  as  Isaiah  hath  said  before,  chapter  i,  9. 
Unless  the  Lord  of  Hosts  had  left  unto  us  a  very 
small  remnant  of  our  nation,  we  should  have  become 
as  Sodo?n,  and  been  made  like  to  Gomorrah ;  we 
should  have  been  utterly  destroyed  as  a  nation. 

SO.  What  then  do  we  infer  from  these  prophesies? 
Why  this  :  That  the  Gentiles,  who  being  ignorant  of 
the  righteousness  necessary  to  salvation,  did  not  pur- 
sue righteousness,  have  obtained  righteousness  by  em- 
bracing the  gospel :  not  that  righteousness  which  con- 
sists in  a  perfect  obedience  to  law,  but  a  righteous- 
ness of  faith. 

31.  But  the  Jews  who  endeavoured  to  obtain  right- 
eousness, by  obedience  to  the  law,  have  not  obtained 
righteousness,  by  obedience  to  law* 


NOTE  FOURTH,  ON  ROMANS  NINTH.    325 

32.  For  what  reason  have  they  not  obtained  it  ? 
Because  not  by  obedience  to  the  law  of  faith,  but 
verily  by  obedience  to  the  law  of  Moses  they  pursued 
it:  for  they  stumbled  at  the  stumbling -stone,  and 
fell :  they  refused  to  believe  on  a  crucified  Messiah, 
and  were  broken. 

33.  This  happened  according  to  what  was  fore- 
told, Behold  I  place  in  Sion  a  stone  of  stumbling, 
and  a  rock  of  offence.  Yet  whosoever  believeth  on 
this  crucified  Christ,  as  a  sure  foundation  of  the  tem- 
ple of  God,  and  rests  his  hope  of  righteousness  on 
that  foundation,  shall  not  make  haste,  out  of  the 
presence  either  of  men  or  of  God,  as  ashamed  of  be- 
lieving  on  him. 


THE  END 


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